The Diamond Prajnaparamita Sutra

金剛般若波羅蜜經

Fo Guang Shan International Translation Center

© 2016 Fo Guang Shan International Translation Center

Published by Fo Guang Shan International Translation Center

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 目 錄 Table of Contents

爐香讚 2 Incense Praise 3

開經偈 4 Sutra Opening Verse 5

金剛般若波羅蜜經 6 Diamond Prajnaparamita Sutra 7

三皈依 140 Triple Refuge 141

迴向 142 Dedication of Merit 143

Glossary 144
Lu Xiang Zan
爐 香 讚
Incense Praise

Lu Xiang Zha Ruo

爐 香 乍 爇 Incense burning in the censer,
Fa Jie Meng Xun
法 界 蒙 熏 All space permeated with fragrance.
Zhu Fo Hai Hui Xi Yao Wen
諸 佛 海 會 悉 遙 聞 The Buddhas perceive it from every direction,
Sui Chu Jie Xiang Yun
隨 處 結 祥 雲 Auspicious clouds gather everywhere.

Cheng Yi Fang Yin

誠 意 方 殷 With our sincerity,

Zhu Fo Xian Quan Shen

The Buddhas manifest themselves in their entirety.
諸 佛 現 全 身
Nan Mo Xiang Yun Gai Pu Sa
南 無 香 雲 蓋 菩 薩 We take refuge in the Bodhisattvas-Mahasattvas.
Mo He Sa
摩 訶 薩

2 3
Nan Mo Ben Shi Shi Jia Mo Ni
南 無 本 師 釋 迦 摩 尼 Homage to Our Teacher Sakyamuni Buddha

Fo (repeat three times)

佛 （三稱）

Kai Jing Ji
開 經 偈 Sutra Opening Verse

The unexcelled, most profound, and exquisitely

Wu Shang Shen Shen Wei Miao Fa
無 上 甚 深 微 妙 法 wondrous Dharma,
Bai Qian Wan Jie Nan Zao Yu Is difficult to encounter throughout hundreds of
百 千 萬 劫 難 遭 遇
thousands of millions of kalpas.
Wo Jin Jian Wen De Shou Chi
我 今 見 聞 得 受 持 Since we are now able to see, hear, receive and­
Yuan Jie Ru Lai Zhen Shi Yi retain it,
願 解 如 來 真 實 義
May we comprehend the true meaning of the
Tathagata.

4 5


Jin Gang Bo Re Bo Luo Mi Jing
金 剛 般 若 波 羅 蜜 經 Diamond Prajnaparamita Sutra

 1 
Fa Hui Yin You Fen Di Yi
法 會 因 由 分 第 一 The Causes of This Dharma Meeting

Ru Shi Wo Wen Yi Shi Fo Zai Thus have I heard. At one time, the Buddha was in the
如 是 我 聞： 一 時， 佛 在
city of Sravasti at the Jeta Grove Monastery with a
She Wei Guo Qi Shu Ji Gu Du
舍 衛 國 祇 樹 給 孤 獨 gathering of monks numbering 1,250. At mealtime, the
Yuan Yu Da Bi Qiu Zhong Qian Er
World-honored One put on his robe, picked up his bowl,
園， 與 大 比 丘 眾 千 二
Bai Wu Shi Ren Ju Er Shi Shi and went into the city of Sravasti to beg for food. [...]
百 五 十 人 俱。 爾 時， 世
Zun Shi Shi Zhuo Yi Chi Bo Ru
尊 食 時， 著 衣 持 缽， 入

6 7
8 Jingang Bore Boluomi Jing
Diamond Sutra 9

She Wei Da Cheng Qi Shi Yu Qi [...] After he had gone from house to house, he returned
舍 衛 大 城 乞 食。 於 其
to the grove. When he had finished eating, he put away
Cheng Zhong Ci Di Qi Yi Huan Zhi
城 中 次 第 乞 已， 還 至 his robe and bowl, washed his feet, straightened his
Ben Chu Fan Shi Qi Shou Yi Bo mat, and sat down.
本 處。 飯 食 訖， 收 衣 缽。
Xi Zu Yi Fu Zuo Er Zuo
洗 足 已， 敷 座 而 坐。  2 

Subhuti’s Request
Shan Xian Qi Qing Fen Di Er
善 現 啟 請 分 第 二
At that time the elder monk Subhuti was among the

gathering of monks. He rose from his seat, bared his

Shi Zhang Lao Xu Pu Ti Zai Da
時 長 老 須 菩 提 在 大 right shoulder, knelt on his right knee, and with palms
Zhong Zhong Ji Cong Zuo Qi Pian Tan
pressed together before him, respectfully spoke to the
眾 中， 即 從 座 起， 偏 袒
You Jian You Xi Zhuo Di He Zhang Buddha saying, “Rare, World-honored One, the Tatha-
右 肩， 右 膝 著 地， 合 掌 gata protects and is concerned about all bodhisattvas,
Gong Jing Er Bai Fo Yan Xi You
恭 敬。 而 白 佛 言： 「希 有！ and he instructs all bodhisattvas.[...]

Shi Zun Ru Lai Shan Hu Nian Zhu

世 尊。 如 來 善 護 念 諸
10 Jingang Bore Boluomi Jing
Diamond Sutra 11

Pu Sa Shan Fu Zhu Zhu Pu Sa [...] “World-honored One, when good men and good
菩 薩， 善 付 囑 諸 菩 薩。
women commit themselves to anuttara samyaksam­
Shi Zun Shan Nan Zi Shan Nü Ren
世 尊！ 善 男 子、 善 女 人， bodhi, in what should they abide in, and how should
Fa A Nou Duo Luo San Miao San they subdue their minds?”
發 阿 耨 多 羅 三 藐 三
Pu Ti Xin Yun He Ying Zhu Yun The Buddha said, “Wonderful! Wonderful! Subhu-
菩 提 心， 云 何 應 住？ 云
ti, it is as you have said, the Tathagata protects and is
He Xiang Fu Qi Xin Fo Yan Shan
何 降 伏 其 心？」 佛 言： 「善 concerned about all bodhisattvas, and instructs all bo-
Zai Shan Zai Xu Pu Ti Ru Ru
dhisattvas. Now listen carefully while I tell you, when
哉！ 善 哉！ 須 菩 提！ 如 汝
Suo Shuo Ru Lai Shan Hu Nian Zhu good men and good women commit themselves to an­
所 說， 如 來 善 護 念 諸 uttara samyaksam­bodhi, [...]
Pu Sa Shan Fu Zhu Zhu Pu Sa
菩 薩， 善 付 囑 諸 菩 薩。
Ru Jin Di Ting Dang Wei Ru Shuo
汝 今 諦 聽， 當 為 汝 說。
Shan Nan Zi Shan Nü Ren Fa A
善 男 子、 善 女 人， 發 阿
Nou Duo Luo San Miao San Pu Ti
耨 多 羅 三 藐 三 菩 提
12 Jingang Bore Boluomi Jing
Diamond Sutra 13

Xin Ying Ru Shi Zhu Ru Shi Xiang [...] “in what they should abide in, and how they should
心， 應 如 是 住， 如 是 降
subdue their minds.”
Fu Qi Xin Wei Ran Shi Zun Yuan
伏 其 心。」「唯 然！ 世 尊！ 願
“Excellent, World-honored One. I will joyfully lis-
Yao Yu Wen
樂 欲 聞。」 ten to what you say.”

Da Cheng Zheng Zong Fen Di San  3 

大 乘 正 宗 分 第 三
The Heart of the Mahayana

Fo Gao Xu Pu Ti Zhu Pu Sa
佛 告 須 菩 提： 「諸 菩 薩
The Buddha said to Subhuti, “All great bodhisattvas
Mo He Sa Ying Ru Shi Xiang Fu
摩 訶 薩， 應 如 是 降 伏 should subdue their minds in the following manner: Of

Qi Xin Suo You Yi Qie Zhong Sheng all sentient beings, be they born of eggs, wombs, mois-
其 心： 所 有 一 切 眾 生
ture, or transformation, or whether they have form, or
Zhi Lei Ruo Luan Sheng Ruo Tai Sheng
之 類， 若 卵 生、 若 胎 生、 no form, or whether they are able to perceive, or do not
Ruo Shi Sheng Ruo Hua Sheng Ruo You perceive, [...]
若 濕 生、 若 化 生； 若 有
Se Ruo Wu Se Ruo You Xiang Ruo
色、 若 無 色； 若 有 想、 若
14 Jingang Bore Boluomi Jing
Diamond Sutra 15

Wu Xiang Ruo Fei You Xiang Fei Wu [...] or are neither able to perceive nor not perceive, I
無 想； 若 非 有 想 非 無
cause them to enter nirvana without remainder, liber-
Xiang Wo Jie Ling Ru Wu Yu Nie
想， 我 皆 令 入 無 餘 涅 ating them. Thus by liberating infinite, innumerable,
Pan Er Mie Du Zhi Ru Shi Mie limitless sentient beings, in reality, no sentient beings
槃 而 滅 度 之。 如 是 滅
are liberated.
Du Wu Liang Wu Shu Wu Bian Zhong
度 無 量 無 數 無 邊 眾
“And why is this? Subhuti, if a bodhisattva has
Sheng Shi Wu Zhong Sheng De Mie Du
生， 實 無 眾 生 得 滅 度 the notion of a self, the notion of others, the notion of
Zhe He Yi Gu Xu Pu Ti Ruo
sentient beings, or the notion of longevity, then he is
者。 何 以 故？ 須 菩 提！ 若
Pu Sa You Wo Xiang Ren Xiang Zhong not a bodhisattva.”
菩 薩 有 我 相、 人 相、 眾
Sheng Xiang Shou Zhe Xiang Ji Fei Pu
生 相、 壽 者 相， 即 非 菩
Sa
薩。」
16 Jingang Bore Boluomi Jing
Diamond Sutra 17

 4 
Miao Xing Wu Zhu Fen Di Si
妙 行 無 住 分 第 四 The Wonder of Behaving Without Attachment

Fu Ci Xu Pu Ti Pu Sa Yu “Moreover, Subhuti, within this phenomenal world, a

復 次： 「須 菩 提！ 菩 薩 於
bodhisattva should practice giving without abiding in
Fa Ying Wu Suo Zhu Xing Yu Bu
法， 應 無 所 住， 行 於 布 anything. This means that he should not give while
Shi Suo Wei Bu Zhu Se Bu Shi
abiding in form, nor should he give while abiding in
施。 所 謂 不 住 色 布 施，
Bu Zhu Sheng Xiang Wei Chu Fa Bu sound, smell, taste, touch, or dharmas. Subhuti, a bo-
不 住 聲、 香、 味、 觸、 法 布 dhisattva should not give while abiding in any notion
Shi Xu Pu Ti Pu Sa Ying Ru
施。 須 菩 提！ 菩 薩 應 如 whatsoever. And why is this? If a bodhisattva gives

Shi Bu Shi Bu Zhu Yu Xiang He without abiding in any notion whatsoever, then his
是 布 施， 不 住 於 相。 何
merit will be immeasurable.
Yi Gu Ruo Pu Sa Bu Zhu Xiang
以 故？ 若 菩 薩 不 住 相
[...]
Bu Shi Qi Fu De Bu Ke Si
布 施， 其 福 德 不 可 思
Liang Xu Pu Ti Yu Yi Yun He
量。 須 菩 提！ 於 意 云 何？
18 Jingang Bore Boluomi Jing
Diamond Sutra 19

Dong Fang Xu Kong Ke Si Liang Fou [...] “Subhuti, what do you think, can the vastness
東 方 虛 空 可 思 量 不？」
of space to the east be measured?”
Fou Ye Shi Zun Xu Pu Ti Nan
「不 也， 世 尊！」「須 菩 提！ 南、
“No, it cannot, World-honored One.”
Xi Bei Fang Si Wei Shang Xia Xu
西、 北 方、 四 維、 上、 下 虛
“Subhuti, can the vastness of space to the south,
Kong Ke Si Liang Fou Fou Ye Shi
空， 可 思 量 不？」「不 也。 世 west, north, up, or down be measured?”

Zun Xu Pu Ti Pu Sa Wu Zhu
尊！」「須 菩 提！ 菩 薩 無 住 “No, it cannot, World-honored One.”

Xiang Bu Shi Fu De Yi Fu Ru
“Subhuti, when a bodhisattva gives without abid-
相 布 施， 福 德 亦 復 如
Shi Bu Ke Si Liang Xu Pu Ti ing in any notion, his merit is just as immeasurable.
是， 不 可 思 量。 須 菩 提！
Subhuti, a bodhisattva should abide in this teaching
Pu Sa Dan Ying Ru Suo Jiao Zhu
菩 薩 但 應 如 所 教 住！」 and this teaching alone.”

 5 
Ru Li Shi Xian Fen Di Wu
如 理 實 見 分 第 五 Seeing the Truth That Lies Beneath Perception

Xu Pu Ti Yu Yi Yun He Ke “Subhuti, what do you think, can you see the Tathagata
「須 菩 提！ 於 意 云 何？ 可 from his physical form?”
20 Jingang Bore Boluomi Jing
Diamond Sutra 21

Yi Shen Xiang Jian Ru Lai Fou Fou “No, World-honored One, no one can see the Ta-
以 身 相 見 如 來 不？」「不
thagata from his physical form. And why is this? The
Ye Shi Zun Bu Ke Yi Shen Xiang
也， 世 尊！ 不 可 以 身 相 Tathagata has said that physical form is not physical
De Jian Ru Lai He Yi Gu Ru form.”
得 見 如 來。 何 以 故？ 如
Lai Suo Shuo Shen Xiang Ji Fei Shen The Buddha said to Subhuti, “All forms are illu-
來 所 說 身 相， 即 非 身
sory. If you see that all forms are not forms, then you
Xiang Fo Gao Xu Pu Ti Fan Suo
相。」 佛 告 須 菩 提： 「凡 所 see the Tathagata.”
You Xiang Jie Shi Xu Wang Ruo Jian
有 相， 皆 是 虛 妄。 若 見
Zhu Xiang Fei Xiang Ji Jian Ru Lai
諸 相 非 相， 即 見 如 來。」

 6 
Zheng Xin Xi You Fen Di Liu
正 信 希 有 分 第 六 The Rarity of True Belief

Xu Pu Ti Bai Fo Yan Shi Zun Subhuti said to the Buddha, “World-honored One, can
須 菩 提 白 佛 言： 「世 尊！
sentient beings, upon hearing these words, truly believe
Po You Zhong Sheng De Wen Ru Shi
頗 有 眾 生， 得 聞 如 是 them?”
22 Jingang Bore Boluomi Jing
Diamond Sutra 23

Yan Shuo Zhang Ju Sheng Shi Xin Fou The Buddha told Subhuti, “Do not talk like that.
言 說 章 句， 生 實 信 不？」
Even after I have entered nirvana for five hundred
Fo Gao Xu Pu Ti Mo Zuo Shi
佛 告 須 菩 提： 「莫 作 是 years, there will still be people who uphold the pre-
Shuo Ru Lai Mie Hou Hou Wu Bai cepts and generate merit who will believe these words
說！ 如 來 滅 後， 後 五 百
and accept them as truth. You should know that they
Sui You Chi Jie Xiu Fu Zhe Yu
歲， 有 持 戒 修 福 者， 於 planted good roots not just with one Buddha, or two
Ci Zhang Ju Neng Sheng Xin Xin Yi
Buddhas, or three, or four, or five Buddhas, but that
此 章 句， 能 生 信 心， 以
Ci Wei Shi Dang Zhi Shi Ren Bu they planted good roots with infinite tens of millions
此 為 實。 當 知 是 人， 不
of Buddhas. For a person who has one thought of pure
Yu Yi Fo Er Fo San Si Wu
於 一 佛、 二 佛、 三 四 五 belief, Subhuti, [...]

Fo Er Zhong Shan Gen Yi Yu Wu

佛 而 種 善 根， 已 於 無
Liang Qian Wan Fo Suo Zhong Zhu Shan
量 千 萬 佛 所 種 諸 善
Gen Wen Shi Zhang Ju Nai Zhi Yi
根。 聞 是 章 句， 乃 至 一
Nian Sheng Jing Xin Zhe Xu Pu Ti
念 生 淨 信 者； 須 菩 提！
24 Jingang Bore Boluomi Jing
Diamond Sutra 25

Ru Lai Xi Zhi Xi Jian Shi Zhu [...] the Tathagata fully knows and fully sees that
如 來 悉 知 悉 見， 是 諸
those sentient beings will attain such limitless merit.
Zhong Sheng De Ru Shi Wu Liang Fu
眾 生 得 如 是 無 量 福 Such a person already does not have the notion of a
De He Yi Gu Shi Zhu Zhong Sheng self, the notion of others, the notion of sentient beings,
德。 何 以 故？ 是 諸 眾 生，
the notion of longevity, the notion of phenomena, or
Wu Fu Wo Xiang Ren Xiang Zhong Sheng
無 復 我 相、 人 相、 眾 生 the notion of non-phenomena.
Xiang Shou Zhe Xiang Wu Fa Xiang Yi
相、 壽 者 相、 無 法 相， 亦 “And why is this? If a sentient being clings to a
Wu Fei Fa Xiang He Yi Gu Shi
notion with his mind, then he will cling to self, oth-
無 非 法 相。 何 以 故？ 是
Zhu Zhong Sheng Ruo Xin Qu Xiang Ji ers, sentient beings, and longevity. If he clings to the
諸 眾 生 若 心 取 相， 即 notion of phenomena, then he will cling to self, oth-
Wei Zhuo Wo Ren Zhong Sheng Shou Zhe
ers, sentient beings, and longevity. And why is this? If
為 著 我、 人、 眾 生、 壽 者。
Ruo Qu Fa Xiang Ji Zhuo Wo Ren he clings to the notion of non-phenomena then he will
若 取 法 相， 即 著 我、 人、
cling to self, others, [...]
Zhong Sheng Shou Zhe He Yi Gu Ruo
眾 生、 壽 者。 何 以 故？ 若
Qu Fei Fa Xiang Ji Zhuo Wo Ren
取 非 法 相， 即 著 我、 人、
26 Jingang Bore Boluomi Jing
Diamond Sutra 27

Zhong Sheng Shou Zhe Shi Gu Bu Ying [...] “sentient beings, and longevity. Thus, he must not
眾 生、 壽 者。 是 故 不 應
cling to phenomena or non-phenomena. This is why I
Qu Fa Bu Ying Qu Fei Fa Yi
取 法， 不 應 取 非 法。 以 have often said to you, bhiksus, that even my teach-
Shi Yi Gu Ru Lai Chang Shuo Ru ings should be understood to be like a raft. If even the
是 義 故， 如 來 常 說： 汝
Dharma must be let go of, what about what is not the
Deng Bi Qiu Zhi Wo Shuo Fa Ru
等 比 丘！ 知 我 說 法， 如 Dharma?”
Fa Yu Zhe Fa Shang Ying She He
筏 喻 者； 法 尚 應 捨， 何
Kuang Fei Fa
況 非 法？」
 7 

Wu De Wu Shuo Fen Di Qi Nothing Has Been Attained and

無 得 無 說 分 第 七 Nothing Has Been Said

Xu Pu Ti Yu Yi Yun He Ru
「須 菩 提！ 於 意 云 何？ 如 “Subhuti, what do you think? Has the Tathagata really

Lai De A Nou Duo Luo San Miao attained anuttara samyaksam­bodhi? Has the Tathagata
來 得 阿 耨 多 羅 三 藐
really spoken the Dharma?”
San Pu Ti Ye Ru Lai You Suo
三 菩 提 耶？ 如 來 有 所
28 Jingang Bore Boluomi Jing
Diamond Sutra 29

Shuo Fa Ye Xu Pu Ti Yan Ru Subhuti said, “As far as I understand what the

說 法 耶？」 須 菩 提 言： 「如
Buddha has said, there is no standard Dharma that can
Wo Jie Fo Suo Shuo Yi Wu You
我 解 佛 所 說 義， 無 有 be called anuttara samyaksam­bodhi, and there is no
Ding Fa Ming A Nou Duo Luo San standard Dharma spoken by the Tathagata. And why
定 法， 名 阿 耨 多 羅 三
is this? The Dharma of which the Tathagata speaks
Miao San Pu Ti Yi Wu You Ding
藐 三 菩 提； 亦 無 有 定 cannot be held on to, it cannot be spoken, it is not a
Fa Ru Lai Ke Shuo He Yi Gu
phenomenon, and it is not a non-phenomenon. Why?
法 如 來 可 說。 何 以 故？
Ru Lai Suo Shuo Fa Jie Bu Ke All saints and sages are distinguished by their different
如 來 所 說 法， 皆 不 可
understanding of the unconditioned Dharma.”
Qu Bu Ke Shuo Fei Fa Fei Fei
取、 不 可 說； 非 法、 非 非
Fa Suo Yi Zhe He Yi Qie Xian
法。 所 以 者 何？ 一 切 賢
Sheng Jie Yi Wu Wei Fa Er You
聖， 皆 以 無 為 法， 而 有
Cha Bie
差 別。」
30 Jingang Bore Boluomi Jing
Diamond Sutra 31

 8 
Yi Fa Chu Sheng Fen Di Ba
依 法 出 生 分 第 八 Enlightenment Comes from These Teachings

Xu Pu Ti Yu Yi Yun He Ruo “Subhuti, what do you think? If someone were to fill

「須 菩 提！ 於 意 云 何？ 若
the three thousandfold world system with the seven
Ren Man San Qian Da Qian Shi Jie
人 滿 三 千 大 千 世 界 treasures, used them for giving, and attained merit for
Qi Bao Yi Yong Bu Shi Shi Ren
this, would the merit be great?”
七 寶， 以 用 布 施。 是 人
Suo De Fu De Ning Wei Duo Bu Subhuti said, “It would be very great, World-hon-
所 得 福 德， 寧 為 多 不？
ored One. And why is this? Such merit is not the nature
Xu Pu Ti Yan Shen Duo Shi Zun
須 菩 提 言： 「甚 多。 世 尊！ of merit; thus the Tathagata says it is great.”
He Yi Gu Shi Fu De Ji Fei
何 以 故？ 是 福 德， 即 非 “If someone else were to receive and uphold as
Fu De Xing Shi Gu Ru Lai Shuo
few as four lines of verse from this sutra, [...]
福 德 性。 是 故 如 來 說
Fu De Duo Ruo Fu You Ren Yu
福 德 多。」「若 復 有 人， 於
Ci Jing Zhong Shou Chi Nai Zhi Si
此 經 中， 受 持 乃 至 四
32 Jingang Bore Boluomi Jing
Diamond Sutra 33

Ju Ji Deng Wei Ta Ren Shuo Qi [...] “and if he were to explain them to others, his merit
句 偈 等， 為 他 人 說， 其
would be even greater than that. And why is this? Sub-
Fu Sheng Bi He Yi Gu Xu Pu
福 勝 彼。 何 以 故？ 須 菩 huti, all Buddhas and all the supremely enlightened
Ti Yi Qie Zhu Fo Ji Zhu Fo teachings of the Buddhas are born of this sutra. Sub-
提！ 一 切 諸 佛， 及 諸 佛
huti, that which is called the Buddhadharma is not the
A Nou Duo Luo San Miao San Pu
阿 耨 多 羅 三 藐 三 菩 Buddhadharma.”
Ti Fa Jie Cong Ci Jing Chu Xu
提 法， 皆 從 此 經 出。 須
Pu Ti Suo Wei Fo Fa Zhe Ji
菩 提！ 所 謂 佛 法 者， 即
Fei Fo Fa
非 佛 法。」

 9 
Yi Xiang Wu Xiang Fen Di Jiu
一 相 無 相 分 第 九 The Four Fruits Are Empty

Xu Pu Ti Yu Yi Yun He Xu “Subhuti, what do you think? Would it be right for a

「須 菩 提！ 於 意 云 何？ 須
srotapana to think like this: ‘I have attained the fruit of
Tuo Huan Neng Zuo Shi Nian Wo De
陀 洹 能 作 是 念， 我 得 srotapana’?”
34 Jingang Bore Boluomi Jing
Diamond Sutra 35

Xu Tuo Huan Guo Fou Xu Pu Ti Subhuti said, “No, World-honored One. And why
須 陀 洹 果 不？」 須 菩 提
is this? Srotapana means ‘stream-enterer’, and yet
Yan Fou Ye Shi Zun He Yi Gu
言： 「不 也。 世 尊！ 何 以 故？ there is nothing to be entered. To not enter into form,
Xu Tuo Huan Ming Wei Ru Liu Er sound, smell, taste, touch, or dharmas is what is called
須 陀 洹 名 為 入 流， 而
srotapana.”
Wu Suo Ru Bu Ru Se Sheng Xiang
無 所 入； 不 入 色、 聲、 香、
“Subhuti, what do you think? Would it be right for
Wei Chu Fa Shi Ming Xu Tuo Huan
味、 觸、 法。 是 名 須 陀 洹。」 a sakradagami to think like this: ‘I have attained the
Xu Pu Ti Yu Yi Yun He Si
fruit of sakradagami’?”
「須 菩 提！ 於 意 云 何？ 斯
Tuo Han Neng Zuo Shi Nian Wo De Subhuti said, “No, World-honored One. And why
陀 含 能 作 是 念， 我 得
is this? Sakradagami means ‘once-returner’, and yet in
Si Tuo Han Guo Fou Xu Pu Ti
斯 陀 含 果 不？」 須 菩 提 truth there is no such thing as returning. This is what is
Yan Fou Ye Shi Zun He Yi Gu
called sakradagami.”
言： 「不 也。 世 尊！ 何 以 故？
Si Tuo Han Ming Yi Wang Lai Er [...]
斯 陀 含 名 一 往 來， 而
Shi Wu Wang Lai Shi Ming Si Tuo
實 無 往 來， 是 名 斯 陀
36 Jingang Bore Boluomi Jing
Diamond Sutra 37

Han Xu Pu Ti Yu Yi Yun He [...] “Subhuti, what do you think? Would it be

含。」「須 菩 提， 於 意 云 何？
right for an anagami to think like this: ‘I have attained
A Na Han Neng Zuo Shi Nian Wo
阿 那 含 能 作 是 念， 我 the fruit of anagami’?”
De A Na Han Guo Fou Xu Pu
得 阿 那 含 果 不？」 須 菩 Subhuti said, “No, World-honored One. And
Ti Yan Fou Ye Shi Zun He Yi why is this? Anagami means ‘non-returner’, and yet
提 言： 「不 也。 世 尊！ 何 以
in truth there is no such thing as never returning.
Gu A Na Han Ming Wei Bu Lai
故？ 阿 那 含 名 為 不 來， This is the reason it is called anagami.”
Er Shi Wu Bu Lai Shi Gu Ming
而 實 無 不 來， 是 故 名 “Subhuti, what do you think? Would it be right for
A Na Han Xu Pu Ti Yu Yi an arhat to think like this: ‘I have attained the path of
阿 那 含。」「須 菩 提！ 於 意
an arhat’?”
Yun He A Luo Han Neng Zuo Shi
云 何？ 阿 羅 漢 能 作 是
Subhuti said, “No, World-honored One. And why
Nian Wo De A Luo Han Dao Fou
念， 我 得 阿 羅 漢 道 不？」 is this? [...]
Xu Pu Ti Yan Fou Ye Shi Zun
須 菩 提 言： 「不 也。 世 尊！
He Yi Gu Shi Wu You Fa Ming
何 以 故？ 實 無 有 法 名
38 Jingang Bore Boluomi Jing
Diamond Sutra 39

A Luo Han Shi Zun Ruo A Luo [...] “There is no phenomenon called ‘arhat’. World-
阿 羅 漢。 世 尊！ 若 阿 羅
honored One, if an arhat were to think ‘I have attained
Han Zuo Shi Nian Wo De A Luo
漢 作 是 念， 我 得 阿 羅 the path of an arhat’, then he would be clinging to self,
Han Dao Ji Wei Zhuo Wo Ren Zhong others, sentient beings, and longevity.
漢 道， 即 為 著 我、 人、 眾
Sheng Shou Zhe Shi Zun Fo Shuo Wo “World-honored One, the Buddha has said that
生、 壽 者。 世 尊！ 佛 說 我
I have attained non-contentious samadhi, and that
De Wu Zheng San Mei Ren Zhong Zui
得 無 諍 三 昧， 人 中 最 among all people, I am the foremost in this; and that
Wei Di Yi Shi Di Yi Li Yu
among all arhats, I am also the foremost at going be-
為 第 一， 是 第 一 離 欲
A Luo Han Shi Zun Wo Bu Zuo yond desire. And yet, I do not have the thought that I
阿 羅 漢。 世 尊！ 我 不 作 am a passionless arhat. World-honored One, if I were
Shi Nian Wo Shi Li Yu A Luo
to have the thought that I had attained the path of an
是 念： 『我 是 離 欲 阿 羅
Han Shi Zun Wo Ruo Zuo Shi Nian arhat, then the World-honored One would not have
漢。』 世 尊！ 我 若 作 是 念，
said that Subhuti takes delight in the practice of calm
Wo De A Luo Han Dao Shi Zun
我 得 阿 羅 漢 道， 世 尊 and quiet, free from temptations and distress. [...]

Ze Bu Shuo Xu Pu Ti Shi Yao

則 不 說 須 菩 提 是 樂
40 Jingang Bore Boluomi Jing
Diamond Sutra 41

A Lan Na Xing Zhe Yi Xu Pu [...] “Subhuti, in reality, is without practice, and thus
阿 蘭 那 行 者， 以 須 菩
it is called delighting in the practice of calm and quiet.”
Ti Shi Wu Suo Xing Er Ming Xu
提 實 無 所 行， 而 名 須
Pu Ti Shi Yao A Lan Na Xing
菩 提， 是 樂 阿 蘭 那 行。」

 10 
Zhuang Yan Jing Tu Fen Di Shi
莊 嚴 淨 土 分 第 十 Adorning the Buddha Land

Fo Gao Xu Pu Ti Yu Yi Yun The Buddha said to Subhuti, “What do you think? In the
佛 告 須 菩 提： 「於 意 云
past, when the Tathagata was with Dipamkara Buddha,
He Ru Lai Xi Zai Ran Deng Fo
何？ 如 來 昔 在 然 燈 佛 did he attain the Dharma?”
Suo Yu Fa You Suo De Fou Fou
所， 於 法 有 所 得 不？」「不 “No, World-honored One, when the Tathagata
Ye Shi Zun Ru Lai Zai Ran Deng was with Dipamkara Buddha, he truly did not attain
也， 世 尊！ 如 來 在 然 燈
the Dharma.”
Fo Suo Yu Fa Shi Wu Suo De
佛 所， 於 法 實 無 所 得。」
“Subhuti, what do you say? [...]
Xu Pu Ti Yu Yi Yun He Pu
「須 菩 提！ 於 意 云 何？ 菩
42 Jingang Bore Boluomi Jing
Diamond Sutra 43

Sa Zhuang Yan Fo Tu Fou Fou Ye [...] Does a bodhisattva adorn the Buddha land?”
薩 莊 嚴 佛 土 不？」「不 也。
Shi Zun He Yi Gu Zhuang Yan Fo “No, World-honored One. And why is this? That
世 尊！ 何 以 故？ 莊 嚴 佛
which adorns the Buddha land is non-adornment, that
Tu Zhe Ji Fei Zhuang Yan Shi Ming
土 者， 即 非 莊 嚴， 是 名 is what is called adornment.”
Zhuang Yan Shi Gu Xu Pu Ti Zhu
莊 嚴。」「是 故， 須 菩 提！ 諸 “For this reason, Subhuti, all great bodhisattvas

Pu Sa Mo He Sa Ying Ru Shi should give rise to purity of mind in this way: they
菩 薩 摩 訶 薩， 應 如 是
should not give rise to a mind that abides in form; they
Sheng Qing Jing Xin Bu Ying Zhu Se
生 清 淨 心， 不 應 住 色 should not give rise to a mind that abides in sound,
Sheng Xin Bu Ying Zhu Sheng Xiang Wei smell, taste, touch, or dharmas. They should give rise
生 心， 不 應 住 聲、 香、 味、
to a mind that does not abide in anything.
Chu Fa Sheng Xin Ying Wu Suo Zhu
觸、 法 生 心， 應 無 所 住，
“Subhuti, what do you think? If a man’s body
Er Sheng Qi Xin Xu Pu Ti Pi
而 生 其 心。 須 菩 提！ 譬 were as large as Mount Sumeru, would that body be
Ru You Ren Shen Ru Xu Mi Shan large?”
如 有 人， 身 如 須 彌 山
Wang Yu Yi Yun He Shi Shen Wei [...]
王， 於 意 云 何？ 是 身 為
44 Jingang Bore Boluomi Jing
Diamond Sutra 45

Da Fou Xu Pu Ti Yan Shen Da [...] Subhuti said, “Very large, World-honored One.
大 不？」 須 菩 提 言： 「甚 大。
And why is this? The Buddha has said that it is not the
Shi Zun He Yi Gu Fo Shuo Fei
世 尊！ 何 以 故？ 佛 說 非 real body, and thus is called a large body.”
Shen Shi Ming Da Shen
身， 是 名 大 身。」

 11 
Wu Wei Fu Sheng Fen Di Shi Yi
無 為 福 勝 分 第 十 一 The Unconditioned Is Supreme

Xu Pu Ti Ru Heng He Zhong Suo “Subhuti, if each grain of sand in the Ganges River were
「須 菩 提！ 如 恆 河 中 所
to become a Ganges River, and if the sand in all of those
You Sha Shu Ru Shi Sha Deng Heng
有 沙 數， 如 是 沙 等 恆 rivers were added up, what do you think? Would that
He Yu Yi Yun He Shi Zhu Heng
be a lot of sand?”
河， 於 意 云 何？ 是 諸 恆
He Sha Ning Wei Duo Fou Xu Pu Subhuti said, “It would be a lot, World-honored
河 沙， 寧 為 多 不？」 須 菩
One. The number of Ganges Rivers alone would be
Ti Yan Shen Duo Shi Zun Dan Zhu
提 言： 「甚 多。 世 尊！ 但 諸 enormous; the amount of sand would be even greater
Heng He Shang Duo Wu Shu He Kuang
than that.”
恆 河， 尚 多 無 數， 何 況
46 Jingang Bore Boluomi Jing
Diamond Sutra 47

Qi Sha Xu Pu Ti Wo Jin Shi “Subhuti, I will now truthfully tell you: if a good
其 沙？」「須 菩 提！ 我 今 實
man or a good woman were to give away as many
Yan Gao Ru Ruo You Shan Nan Zi
言 告 汝， 若 有 善 男 子、 three thousandfold world systems filled with the seven
Shan Nü Ren Yi Qi Bao Man Er treasures as there are those grains of sand, would his
善 女 人， 以 七 寶 滿 爾
merit be great?”
Suo Heng He Sha Shu San Qian Da
所 恆 河 沙 數 三 千 大
Subhuti said, “It would be very great, World-hon-
Qian Shi Jie Yi Yong Bu Shi De
千 世 界， 以 用 布 施， 得 ored One.”
Fu Duo Fou Xu Pu Ti Yan Shen
福 多 不？」 須 菩 提 言： 「甚 The Buddha said to Subhuti, “If a good man or a
Duo Shi Zun Fo Gao Xu Pu Ti good woman receives and upholds as few as four lines
多。 世 尊！」 佛 告 須 菩 提：
of verse from this sutra, and if he explains them to oth-
Ruo Shan Nan Zi Shan Nü Ren Yu
「若 善 男 子、 善 女 人， 於 ers, then his merit will be greater.”
Ci Jing Zhong Nai Zhi Shou Chi Si
此 經 中， 乃 至 受 持 四
Ju Ji Deng Wei Ta Ren Shuo Er
句 偈 等， 為 他 人 說， 而
Ci Fu De Sheng Qian Fu De
此 福 德， 勝 前 福 德。」
48 Jingang Bore Boluomi Jing
Diamond Sutra 49

12
Zun Zhong Zheng Jiao Fen Di Shi Er
尊 重 正 教 分 第 十 二 Honoring the True Teaching

Fu Ci Xu Pu Ti Sui Shuo Shi “Furthermore, Subhuti, anyone who explains this sutra,
復 次： 「須 菩 提！ 隨 說 是
even four lines of verse from it, should be honored by
Jing Nai Zhi Si Ju Ji Deng Dang
經， 乃 至 四 句 偈 等， 當 people in this world, by those in heaven, and by asuras as
Zhi Ci Chu Yi Qie Shi Jian Tian
if he were a Buddha’s stupa or shrine. What then of any-
知 此 處， 一 切 世 間 天、
Ren A Xiu Luo Jie Ying Gong Yang one who receives, upholds, reads, and chants the teach-
人、 阿 修 羅， 皆 應 供 養， ings of this sutra with all of his strength? Subhuti, you
Ru Fo Ta Miao He Kuang You Ren
如 佛 塔 廟。 何 況 有 人， should know that such a person already has become ac-

Jin Neng Shou Chi Du Song Xu Pu complished in the highest and rarest Dharma. Wherever
盡 能 受 持、 讀 誦。 須 菩
this sutra can be found, there also is the Buddha; [...]
Ti Dang Zhi Shi Ren Cheng Jiu Zui
提！ 當 知 是 人， 成 就 最
Shang Di Yi Xi You Zhi Fa Ruo
上 第 一 希 有 之 法； 若
Shi Jing Dian Suo Zai Zhi Chu Ji
是 經 典 所 在 之 處， 即
50 Jingang Bore Boluomi Jing
Diamond Sutra 51

Wei You Fo Ruo Zun Zhong Di Zi [...] “and it should be honored as if it were one of his disciples.”
為 有 佛， 若 尊 重 弟 子。」

13 
Ru Fa Shou Chi Fen Di Shi San
如 法 受 持 分 第 十 三 The Name of This Sutra

Er Shi Xu Pu Ti Bai Fo Yan At that time, Subhuti asked the Buddha, “World-hon-
爾 時， 須 菩 提 白 佛 言：
ored One, what should this sutra be called, and how
Shi Zun Dang He Ming Ci Jing Wo
「世 尊！ 當 何 名 此 經？ 我 should we receive it and uphold it?”
Deng Yun He Feng Chi Fo Gao Xu
等 云 何 奉 持？」 佛 告 須 The Buddha said to Subhuti, “This sutra is called
Pu Ti Shi Jing Ming Wei Jin Gang the Diamond Prajnaparamita, and by this name you
菩 提： 「是 經 名 為 金 剛
should receive it and uphold it. And why is this? Sub-
Bo Re Bo Luo Mi Yi Shi Ming
般 若 波 羅 蜜， 以 是 名 huti, the Buddha has said that prajnaparamita is not
Zi Ru Dang Feng Chi Suo Yi Zhe
prajnaparamita, [...]
字， 汝 當 奉 持。 所 以 者
He Xu Pu Ti Fo Shuo Bo Re
何？ 須 菩 提！ 佛 說 般 若
Bo Luo Mi Ji Fei Bo Ruo Bo
波 羅 蜜， 即 非 般 若 波
52 Jingang Bore Boluomi Jing
Diamond Sutra 53

Luo Mi Shi Ming Bo Re Bo Luo [...] “and that that is what is called prajnaparamita.
羅 蜜， 是 名 般 若 波 羅
Subhuti, what do you think? Does the Tathagata speak
Mi Xu Pu Ti Yu Yi Yun He
蜜。 須 菩 提！ 於 意 云 何？ the Dharma?”
Ru Lai You Suo Shuo Fa Fou Xu
如 來 有 所 說 法 不？」 須 Subhuti said to the Buddha, “World-honored One,
Pu Ti Bai Fo Yan Shi Zun Ru the Tathagata has not said anything.”
菩 提 白 佛 言： 「世 尊！ 如
Lai Wu Suo Shuo Xu Pu Ti Yu “Subhuti, what do you think? Is all the fine dust
來 無 所 說。」「須 菩 提！ 於
throughout the three thousandfold world system a lot
Yi Yun He San Qian Da Qian Shi
意 云 何？ 三 千 大 千 世 of dust or not?”
Jie Suo You Wei Chen Shi Wei Duo
界 所 有 微 塵， 是 為 多 Subhuti said, “It is a lot, World-honored One.”
Fou Xu Pu Ti Yan Shen Duo Shi
不？」 須 菩 提 言： 「甚 多。 世 “Subhuti, the Tathagata says that all of that fine

Zun Xu Pu Ti Zhu Wei Chen Ru dust is not fine dust, and that that is what is called fine
尊！」「須 菩 提！ 諸 微 塵， 如
dust. The Tathagata says that the world is not the world,
Lai Shuo Fei Wei Chen Shi Ming Wei
來 說 非 微 塵， 是 名 微 and that that is what is called the world.[...]
Chen Ru Lai Shuo Shi Jie Fei Shi
塵。 如 來 說 世 界 非 世
54 Jingang Bore Boluomi Jing
Diamond Sutra 55

Jie Shi Ming Shi Jie Xu Pu Ti [...] “Subhuti, what do you think? Can the Tathagata be
界， 是 名 世 界。 須 菩 提，
seen by his thirty-two marks?”
Yu Yi Yun He Ke Yi San Shi
於 意 云 何？ 可 以 三 十
“No, World-honored One. And why is this? The
Er Xiang Jian Ru Lai Fou Fou Ye
二 相 見 如 來 不？」「不 也。 Tathagata has said that the thirty-two marks are not
Shi Zun Bu Ke Yi San Shi Er marks, and that that is what is called thirty-two marks.”
世 尊！ 不 可 以 三 十 二
Xiang De Jian Ru Lai He Yi Gu “Subhuti, suppose a good man or good woman
相 得 見 如 來。 何 以 故？
were to give his or her own life as many times as there
Ru Lai Shuo San Shi Er Xiang Ji
如 來 說 三 十 二 相， 即 are grains of sand in the Ganges, if one were to receive
Shi Fei Xiang Shi Ming San Shi Er [...]
是 非 相， 是 名 三 十 二
Xiang Xu Pu Ti Ruo You Shan Nan
相。」「須 菩 提！ 若 有 善 男
Zi Shan Nü Ren Yi Heng He Sha
子、 善 女 人， 以 恆 河 沙
Deng Shen Ming Bu Shi Ruo Fu You
等 身 命 布 施， 若 復 有
Ren Yu Ci Jing Zhong Nai Zhi Shou
人， 於 此 經 中， 乃 至 受
56 Jingang Bore Boluomi Jing
Diamond Sutra 57

Chi Si Ju Ji Deng Wei Ta Ren [...] “and uphold even four verses of this sutra and ex-
持 四 句 偈 等， 為 他 人
plain it to others, his merit would be greater.”
Shuo Qi Fu Shen Duo
說， 其 福 甚 多！」

 14 
Li Xiang Ji Mie Fen Di Shi Si
離 相 寂 滅 分 第 十 四 Ultimate Tranquility Beyond Notions

Er Shi Xu Pu Ti Wen Shuo Shi Then, after hearing this sutra and comprehending its
爾 時， 須 菩 提 聞 說 是
deep meaning, Subhuti wept out loud and said to the
Jing Shen Jie Yi Qu Ti Lei Bei
經， 深 解 義 趣， 涕 淚 悲 Buddha, “Rare, World-honored One, the Buddha has
Qi Er Bai Fo Yan Xi You Shi
spoken such a deep, profound sutra. Since obtaining
泣， 而 白 佛 言： 「希 有！ 世
Zun Fo Shuo Ru Shi Shen Shen Jing the wisdom eye I have not heard such a sutra. World-
尊。 佛 說 如 是 甚 深 經 honored One, if anyone should hear this sutra [...]
Dian Wo Cong Xi Lai Suo De Hui
典， 我 從 昔 來 所 得 慧
Yan Wei Ceng De Wen Ru Shi Zhi
眼， 未 曾 得 聞 如 是 之
Jing Shi Zun Ruo Fu You Ren De
經。 世 尊！ 若 復 有 人 得
58 Jingang Bore Boluomi Jing
Diamond Sutra 59

Wen Shi Jing Xin Xin Qing Jing Ji [...] “and believe it with a pure mind, then he will give
聞 是 經， 信 心 清 淨， 即
rise to true reality. You should know that this person
Sheng Shi Xiang Dang Zhi Shi Ren Cheng
生 實 相。 當 知 是 人 成 will attain the supreme, rarest virtue. World-honored
Jiu Di Yi Xi You Gong De Shi One, true reality is not reality, and that is what the Ta-
就 第 一 希 有 功 德。 世
thagata calls true reality.
Zun Shi Shi Xiang Zhe Ji Shi Fei
尊！ 是 實 相 者， 即 是 非
“World-honored One, today I have heard this su-
Xiang Shi Gu Ru Lai Shuo Ming Shi
相， 是 故 如 來 說 名 實 tra, believed it, understood it, received it, and upheld
Xiang Shi Zun Wo Jin De Wen Ru
it, and this was not difficult. If five hundred years from
相。 世 尊！ 我 今 得 聞 如
Shi Jing Dian Xin Jie Shou Chi Bu now, someone should hear this sutra, believe it, under-
是 經 典， 信 解 受 持 不 stand it, receive it, and uphold it, then that person will
Zu Wei Nan Ruo Dang Lai Shi Hou
be a rare person indeed. [...]
足 為 難， 若 當 來 世 後
Wu Bai Sui Qi You Zhong Sheng De
五 百 歲， 其 有 眾 生， 得
Wen Shi Jing Xin Jie Shou Chi Shi
聞 是 經， 信 解 受 持， 是
Ren Ze Wei Di Yi Xi You He
人 則 為 第 一 希 有。 何
60 Jingang Bore Boluomi Jing
Diamond Sutra 61

Yi Gu Ci Ren Wu Wo Xiang Wu [...] “And why is this? That person is without a notion
以 故？ 此 人 無 我 相、 無
of self, notion of others, notion of sentient beings, or
Ren Xiang Wu Zhong Sheng Xiang Wu Shou
人 相、 無 眾 生 相、 無 壽 notion of longevity. And why is this? The notion of a
Zhe Xiang Suo Yi Zhe He Wo Xiang self is not a notion, and the notion of others, sentient
者 相， 所 以 者 何？ 我 相，
beings, and longevity are not notions. And why is this?
Ji Shi Fei Xiang Ren Xiang Zhong Sheng
即 是 非 相； 人 相、 眾 生 That which turns away from all notions is called all
Xiang Shou Zhe Xiang Ji Shi Fei Xiang
Buddhas.”
相、 壽 者 相， 即 是 非 相。
He Yi Gu Li Yi Qie Zhu Xiang
The Buddha said to Subhuti, “So it is, so it is. More-
何 以 故？ 離 一 切 諸 相，
Ji Ming Zhu Fo Fo Gao Xu Pu over, if a person hears this sutra and does not become
即 名 諸 佛。」 佛 告 須 菩 alarmed, or frightened, or scared, then this person is
Ti Ru Shi Ru Shi Ruo Fu You
indeed a rare person. And why is this? [...]
提： 「如 是， 如 是！ 若 復 有
Ren De Wen Shi Jing Bu Jing Bu
人， 得 聞 是 經， 不 驚、 不
Bu Bu Wei Dang Zhi Shi Ren Shen
怖、 不 畏， 當 知 是 人， 甚
Wei Xi You He Yi Gu Xu Pu
為 希 有。 何 以 故？ 須 菩
62 Jingang Bore Boluomi Jing
Diamond Sutra 63

Ti Ru Lai Shuo Di Yi Bo Luo [...] “Subhuti, the Tathagata has said that the supreme
提！ 如 來 說 第 一 波 羅
paramita is not the supreme paramita, and that this is
Mi Ji Fei Di Yi Bo Luo Mi
蜜 即 非 第 一 波 羅 蜜， what is called the supreme paramita. Subhuti, the Ta-
Shi Ming Di Yi Bo Luo Mi Xu thagata has said that the paramita of patience is not the
是 名 第 一 波 羅 蜜。 須
paramita of patience. And why is this? Subhuti, long
Pu Ti Ren Ru Bo Luo Mi Ru
菩 提！ 忍 辱 波 羅 蜜， 如 ago when my body was being cut apart by King Ka-
Lai Shuo Fei Ren Ru Bo Luo Mi
linga, I had no notion of self, no notion of others, no
來 說 非 忍 辱 波 羅 蜜，
Shi Ming Ren Ru Bo Luo Mi He notion of sentient beings, and no notion of longevity.
是 名 忍 辱 波 羅 蜜。 何
And why was this? If at that distant time, as my body
Yi Gu Xu Pu Ti Ru Wo Xi
以 故？ 須 菩 提！ 如 我 昔 was being cut apart piece by piece, if I had had a notion

Wei Ge Li Wang Ge Jie Shen Ti of self, a notion of others, a notion of sentient beings, or
為 歌 利 王 割 截 身 體，
a notion of longevity, I would have become angry. [...]
Wo Yu Er Shi Wu Wo Xiang Wu
我 於 爾 時， 無 我 相、 無
Ren Xiang Wu Zhong Sheng Xiang Wu Shou
人 相、 無 眾 生 相， 無 壽
Zhe Xiang He Yi Gu Wo Yu Wang
者 相。 何 以 故？ 我 於 往
64 Jingang Bore Boluomi Jing
Diamond Sutra 65

Xi Jie Jie Zhi Jie Shi Ruo You [...] “Subhuti, think about this some more; five hundred
昔 節 節 支 解 時， 若 有
lifetimes ago when I was a practitioner of patience, I
Wo Xiang Ren Xiang Zhong Sheng Xiang Shou
我 相、 人 相、 眾 生 相、 壽 was without a notion of self, a notion of others, a no-
Zhe Xiang Ying Sheng Chen Hen Xu Pu tion of sentient beings, or a notion of longevity. For
者 相， 應 生 瞋 恨。 須 菩
this reason, Subhuti, a bodhisattva should turn away
Ti You Nian Guo Qu Yu Wu Bai
提！ 又 念 過 去 於 五 百 from all notions, and initiate the mind of anuttara
Shi Zuo Ren Ru Xian Ren Yu Er
samyaksam­bodhi. He should not give rise to a mind
世， 作 忍 辱 仙 人， 於 爾
Suo Shi Wu Wo Xiang Wu Ren Xiang abiding in form, and he should not give rise to a mind
所 世， 無 我 相、 無 人 相、
abiding in sound, smell, taste, touch, or dharmas. He
Wu Zhong Sheng Xiang Wu Shou Zhe Xiang
無 眾 生 相、 無 壽 者 相。 should give rise to a mind that does not abide in any-

Shi Gu Xu Pu Ti Pu Sa Ying thing. [...]

是 故， 須 菩 提！ 菩 薩 應
Li Yi Qie Xiang Fa A Nou Duo
離 一 切 相， 發 阿 耨 多
Luo San Miao San Pu Ti Xin Bu
羅 三 藐 三 菩 提 心， 不
Ying Zhu Se Sheng Xin Bu Ying Zhu
應 住 色 生 心， 不 應 住
66 Jingang Bore Boluomi Jing
Diamond Sutra 67

Sheng Xiang Wei Chu Fa Sheng Xin Ying [...] “If the mind abides in anything it is a false abid-
聲、 香、 味、 觸、 法 生 心， 應
ing. Thus, the Buddha says that a bodhisattva should
Sheng Wu Suo Zhu Xin Ruo Xin You
生 無 所 住 心。 若 心 有 not give abiding in form. Subhuti, a bodhisattva should
Zhu Ji Wei Fei Zhu Shi Gu Fo give in this way to benefit all sentient beings. The Ta-
住， 即 為 非 住。 是 故 佛
thagata says that all notions are not notions, and there-
Shuo Pu Sa Xin Bu Ying Zhu Se
說 菩 薩 心， 不 應 住 色 fore he also says that all sentient beings are not sentient
Bu Shi Xu Pu Ti Pu Sa Wei
beings.
布 施。 須 菩 提！ 菩 薩 為
Li Yi Yi Qie Zhong Sheng Gu Ying
“Subhuti, the Tathagata is a speaker of what is
利 益 一 切 眾 生 故， 應
Ru Shi Bu Shi Ru Lai Shuo Yi true, what is real, what is so, what is not deceptive, and
如 是 布 施。 如 來 說 一 what is not altered. [...]
Qie Zhu Xiang Ji Shi Fei Xiang You
切 諸 相， 即 是 非 相； 又
Shuo Yi Qie Zhong Sheng Ji Fei Zhong
說 一 切 眾 生， 即 非 眾
Sheng Xu Pu Ti Ru Lai Shi Zhen
生。 須 菩 提！ 如 來 是 真
Yu Zhe Shi Yu Zhe Ru Yu Zhe
語 者、 實 語 者、 如 語 者、
68 Jingang Bore Boluomi Jing
Diamond Sutra 69

Bu Kuang Yu Zhe Bu Yi Yu Zhe [...] “Subhuti, the Dharma that the Tathagata has at-
不 誑 語 者、 不 異 語 者。
tained is not real and it is not unreal.
Xu Pu Ti Ru Lai Suo De Fa
須 菩 提！ 如 來 所 得 法，
“Subhuti, when the mind of a bodhisattva abides in
Ci Fa Wu Shi Wu Xu Xu Pu
此 法 無 實 無 虛。 須 菩 phenomena and practices giving he is like a person who
Ti Ruo Pu Sa Xin Zhu Yu Fa has entered into darkness—he sees nothing at all. When
提！ 若 菩 薩 心 住 於 法，
the mind of a bodhisattva does not abide in any phe-
Er Xing Bu Shi Ru Ren Ru An
而 行 布 施， 如 人 入 闇， nomena and practices giving, he is like someone who
Ji Wu Suo Jian Ruo Pu Sa Xin
has eyes in the full light of the sun—he sees all forms
即 無 所 見。 若 菩 薩 心
Bu Zhu Fa Er Xing Bu Shi Ru clearly.
不 住 法， 而 行 布 施， 如
“Subhuti, if in future lifetimes there are good men
Ren You Mu Ri Guang Ming Zhao Jian
人 有 目 日 光 明 照， 見 and good women who can receive, uphold, read, and
Zhong Zhong Se Xu Pu Ti Dang Lai
chant this sutra, [...]
種 種 色。 須 菩 提！ 當 來
Zhi Shi Ruo You Shan Nan Zi Shan
之 世， 若 有 善 男 子、 善
Nü Ren Neng Yu Ci Jing Shou Chi
女 人， 能 於 此 經 受 持、
70 Jingang Bore Boluomi Jing
Diamond Sutra 71

Du Song Ji Wei Ru Lai Yi Fo

讀 誦， 即 為 如 來， 以 佛 [...] “the Tathagata fully knows and fully sees that these
Zhi Hui Xi Zhi Shi Ren Xi Jian
people will attain infinite, limitless virtue.”
智 慧， 悉 知 是 人， 悉 見
Shi Ren Jie De Cheng Jiu Wu Liang
是 人， 皆 得 成 就 無 量
Wu Bian Gong De
無 邊 功 德。」

 15 
Chi Jing Gong De Fen Di Shi Wu
持 經 功 德 分 第 十 五 The Merit of Upholding This Sutra

Xu Pu Ti Ruo You Shan Nan Zi “Subhuti, suppose a good man or good woman were to give
「須 菩 提！ 若 有 善 男 子、
as many of his or her lives as there are grains of sand in
Shan Nü Ren Chu Ri Fen Yi Heng
善 女 人， 初 日 分 以 恆 the Ganges River in the morning, and give as many of his
He Sha Deng Shen Bu Shi Zhong Ri
or her lives as there are grains of sand in the Ganges River
河 沙 等 身 布 施； 中 日
Fen Fu Yi Heng He Sha Deng Shen at noon, and give as many of his or her lives as there are
分 復 以 恆 河 沙 等 身 grains of sand in the Ganges River in the afternoon, and
Bu Shi Hou Ri Fen Yi Yi Heng
布 施； 後 日 分 亦 以 恆
72 Jingang Bore Boluomi Jing
Diamond Sutra 73

He Sha Deng Shen Bu Shi Ru Shi that this giving continued for infinite hundreds of millions
河 沙 等 身 布 施， 如 是
of billions of kalpas; if someone were to hear this sutra, be-
Wu Liang Bai Qian Wan Yi Jie Yi
無 量 百 千 萬 億 劫， 以 lieve it, and not turn his mind against it, his merit would
Shen Bu Shi Ruo Fu You Ren Wen be greater—what of the merit of one who copies, receives,
身 布 施。 若 復 有 人， 聞
upholds, reads, chants, and explains it to others?
Ci Jing Dian Xin Xin Bu Ni Qi
此 經 典， 信 心 不 逆， 其
“Subhuti, in summation, the virtue of this sutra
Fu Sheng Bi He Kuang Shu Xie Shou
福 勝 彼。 何 況 書 寫、 受 is infinite and unlimited. The Tathagata speaks this
Chi Du Song Wei Ren Jie Shuo Xu
sutra to those who have initiated the mind of the the
持、 讀 誦、 為 人 解 說。 須
Pu Ti Yi Yao Yan Zhi Shi Jing Great Vehicle; he speaks it to those who have initiated
菩 提！ 以 要 言 之， 是 經 the mind of the Supreme Vehicle. [...]
You Bu Ke Si Yi Bu Ke Cheng
有 不 可 思 議， 不 可 稱
Liang Wu Bian Gong De Ru Lai Wei
量， 無 邊 功 德， 如 來 為
Fa Da Cheng Zhe Shuo Wei Fa Zui
發 大 乘 者 說， 為 發 最
Shang Cheng Zhe Shuo Ruo You Ren Neng
上 乘 者 說， 若 有 人 能
74 Jingang Bore Boluomi Jing
Diamond Sutra 75

Shou Chi Du Song Guang Wei Ren Shuo [...] “For those who receive, uphold, read, chant, and
受 持、 讀 誦、 廣 為 人 說，
explain this sutra to others, the Tathagata fully knows
Ru Lai Xi Zhi Shi Ren Xi Jian
如 來 悉 知 是 人、 悉 見 and fully sees that such people will attain infinite, im-
Shi Ren Jie De Cheng Jiu Bu Ke measurable, limitless, inconceivable virtue. All such
是 人， 皆 得 成 就 不 可
people will shoulder the anuttara samyaksam­bodhi of
Liang Bu Ke Cheng Wu You Bian Bu
量、 不 可 稱、 無 有 邊、 不 the Tathagata. And why is this? Subhuti, those who
Ke Si Yi Gong De Ru Shi Ren
delight in the lesser Dharma cling to a view of self, a
可 思 議 功 德， 如 是 人
Deng Ji Wei He Dan Ru Lai A view of others, a view of sentient beings, and a view
等， 即 為 荷 擔 如 來 阿
of longevity, and thus they are not able to listen to
Nou Duo Luo San Miao San Pu Ti
耨 多 羅 三 藐 三 菩 提。 this sutra, to receive it, to read it, to chant it, or to

He Yi Gu Xu Pu Ti Ruo Yao explain it to others.

何 以 故？ 須 菩 提！ 若 樂
Xiao Fa Zhe Zhuo Wo Jian Ren Jian [...]
小 法 者， 著 我 見、 人 見、
Zhong Sheng Jian Shou Zhe Jian Ji Yu
眾 生 見、 壽 者 見， 即 於
Ci Jing Bu Neng Ting Shou Du Song
此 經 不 能 聽 受、 讀 誦、
76 Jingang Bore Boluomi Jing
Diamond Sutra 77

Wei Ren Jie Shuo Xu Pu Ti Zai [...] “Subhuti, in whatever place this sutra can
為 人 解 說。 須 菩 提！ 在
be found, all who are in the world should make offer-
Zai Chu Chu Ruo You Ci Jing Yi
在 處 處， 若 有 此 經， 一 ings to it, as should all in heaven, and all asuras. They
Qie Shi Jian Tian Ren A Xiu Luo should treat this place as if it were a stupa; they should
切 世 間， 天、 人、 阿 修 羅
surround it, bow to it, and pay their deepest respect to
Suo Ying Gong Yang Dang Zhi Ci Chu
所 應 供 養， 當 知 此 處， it. They should scatter incense and flowers all around
Ji Wei Shi Ta Jie Ying Gong Jing
this place.”
即 為 是 塔， 皆 應 恭 敬，
Zuo Li Wei Rao Yi Zhu Hua Xiang
作 禮 圍 遶， 以 諸 華 香
Er San Qi Chu
而 散 其 處。」

 16 
Neng Jing Ye Zhang Fen Di Shi Liu
能 淨 業 障 分 第 十 六 Purification of Karma

Fu Ci Xu Pu Ti Shan Nan Zi “Furthermore, Subhuti, if those good men and good

復 次： 「須 菩 提！ 善 男 子、
women who receive, uphold, read, and chant this sutra
Shan Nü Ren Shou Chi Du Song Ci
善 女 人， 受 持、 讀 誦 此
78 Jingang Bore Boluomi Jing
Diamond Sutra 79

Jing Ruo Wei Ren Qing Jian Shi Ren are disdained by others, it is due to negative karma in-
經， 若 為 人 輕 賤， 是 人
curred in a former life. That negative karma should be
Xian Shi Zui Ye Ying Duo E Dao
先 世 罪 業， 應 墮 惡 道。 the cause of the person falling into a lower realm, but
Yi Jin Shi Ren Qing Jian Gu Xian in this life he is merely disdained. Eventually his nega-
以 今 世 人 輕 賤 故， 先
tive karma from previous lives will be eradicated, and
Shi Zui Ye Ji Wei Xiao Mie Dang
世 罪 業， 即 為 消 滅， 當 he will attain anuttara samyaksam­bodhi.
De A Nou Duo Luo San Miao San
得 阿 耨 多 羅 三 藐 三 “Subhuti, I remember infinite asamkhya kalpas
Pu Ti Xu Pu Ti Wo Nian Guo
ago, before Dipamkara Buddha, I met, honored, served
菩 提。 須 菩 提！ 我 念 過
Qu Wu Liang A Seng Qi Jie Yu and made offerings to all of the eighty-four hundred
去 無 量 阿 僧 祇 劫， 於 billion nayutas1 of Buddhas with every opportunity.
Ran Deng Fo Qian De Zhi Ba Bai
[...]
然 燈 佛 前， 得 值 八 百
Si Qian Wan Yi Na You Ta Zhu
四 千 萬 億 那 由 他 諸
Fo Xi Jie Gong Yang Cheng Shi Wu
佛， 悉 皆 供 養 承 事， 無
Kong Guo Zhe Ruo Fu You Ren Yu
空 過 者。 若 復 有 人， 於
1. A nayuta is an extremely large number, usually calculated to equal
one hundred billion. Ed.
80 Jingang Bore Boluomi Jing
Diamond Sutra 81

Hou Mo Shi Neng Shou Chi Du Song [...] “If someone during the period of declining Dharma
後 末 世， 能 受 持、 讀 誦
can recieve, uphold, read, and chant this sutra, the vir-
Ci Jing Suo De Gong De Yu Wo
此 經， 所 得 功 德， 於 我 tue he will attain will be a hundred times—nay, a mil-
Suo Gong Yang Zhu Fo Gong De Bai lion, billion times, nay, an incalculable number of times
所 供 養 諸 佛 功 德， 百
that cannot even be suggested by metaphors—greater
Fen Bu Ji Yi Qian Wan Yi Fen
分 不 及 一， 千 萬 億 分， than the virtue I attained for honoring all Buddhas.
Nai Zhi Suan Shu Pi Yu Suo Bu
乃 至 算 數 譬 喻 所 不 “Subhuti, good men and good women during the
Neng Ji Xu Pu Ti Ruo Shan Nan
period of declining Dharma will receive, uphold, read,
能 及。 須 菩 提！ 若 善 男
Zi Shan Nü Ren Yu Hou Mo Shi and chant this sutra. If their virtues were completely
子、 善 女 人， 於 後 末 世， described there are some who would go mad upon
You Shou Chi Du Song Ci Jing Suo
hearing it, and they would form deep doubts and not
有 受 持、 讀 誦 此 經， 所
De Gong De Wo Ruo Ju Shuo Zhe believe it. [...]
得 功 德， 我 若 具 說 者，
Huo You Ren Wen Xin Ji Kuang Luan
或 有 人 聞， 心 即 狂 亂，
Hu Yi Bu Xin Xu Pu Ti Dang
狐 疑 不 信。 須 菩 提！ 當
82 Jingang Bore Boluomi Jing
Diamond Sutra 83

Zhi Shi Jing Yi Bu Ke Si Yi [...] Subhuti, you should know that the teachings of
知 是 經 義 不 可 思 議，
this sutra are inconceivable, and its karmic results are
Guo Bao Yi Bu Ke Si Yi
果 報 亦 不 可 思 議。」 inconceivable.”

 17 
Jiu Jing Wu Wo Fen Di Shi Qi
究 竟 無 我 分 第 十 七 Complete and Utter Selflessness

Er Shi Xu Pu Ti Bai Fo Yan Then Subhuti asked the Buddha, “World-honored One,
爾 時， 須 菩 提 白 佛 言：
when good men and good women initiate the mind to
Shi Zun Shan Nan Zi Shan Nü Ren
「世 尊， 善 男 子、 善 女 人， anuttara samyaksam­bodhi, what should they abide in?
Fa A Nou Duo Luo San Miao San
And how should they subdue their minds?”
發 阿 耨 多 羅 三 藐 三
Pu Ti Xin Yun He Ying Zhu Yun The Buddha said to Subhuti, “When good men and
菩 提 心， 云 何 應 住？ 云
good women initiate the mind to anuttara samyaksam­
He Xiang Fu Qi Xin Fo Gao Xu
何 降 伏 其 心？」 佛 告 須 bodhi, [...]
Pu Ti Shan Nan Zi Shan Nü Ren
菩 提： 「善 男 子、 善 女 人，
Fa A Nou Duo Luo San Miao San
發 阿 耨 多 羅 三 藐 三
84 Jingang Bore Boluomi Jing
Diamond Sutra 85

Pu Ti Xin Zhe Dang Sheng Ru Shi [...] “they should give rise to a mind like this: ‘I should
菩 提 心 者， 當 生 如 是
liberate all sentient beings, and as I liberate them, I
Xin Wo Ying Mie Du Yi Qie Zhong
心： 我 應 滅 度 一 切 眾 should know that there really are no sentient beings
Sheng Mie Du Yi Qie Zhong Sheng Yi to be liberated.’ And why is this? If a bodhisattva has
生； 滅 度 一 切 眾 生 已，
a notion of self, notion of others, notion of sentient
Er Wu You Yi Zhong Sheng Shi Mie
而 無 有 一 眾 生 實 滅 beings, or notion of longevity, then he is not a bod-
Du Zhe He Yi Gu Xu Pu Ti
hisattva. And why is this? Subhuti, in truth, there is
度 者， 何 以 故？ 須 菩 提
Ruo Pu Sa You Wo Xiang Ren Xiang no phenomenon of initiating the mind to anuttara
若 菩 薩 有 我 相、 人 相、
samyaksam­bodhi.
Zhong Sheng Xiang Shou Zhe Xiang Ji Fei
眾 生 相、 壽 者 相， 即 非 [...]
Pu Sa Suo Yi Zhe He Xu Pu
菩 薩。 所 以 者 何？ 須 菩
Ti Shi Wu You Fa Fa A Nou
提！ 實 無 有 法， 發 阿 耨
Duo Luo San Miao San Pu Ti Xin
多 羅 三 藐 三 菩 提 心
Zhe Xu Pu Ti Yu Yi Yun He
者。 須 菩 提！ 於 意 云 何？
86 Jingang Bore Boluomi Jing
Diamond Sutra 87

Ru Lai Yu Ran Deng Fo Suo You [...] “Subhuti, what do you think? When the Ta-
如 來 於 然 燈 佛 所， 有
thagata was with Dipamkara Buddha, was there the
Fa De A Nou Duo Luo San Miao
法 得 阿 耨 多 羅 三 藐 Dharma of anuttara samyaksam­bodhi to attain or not?”
San Pu Ti Fou Fou Ye Shi Zun
三 菩 提 不？」「不 也。 世 尊！ “There was not, World-honored One. As far as I
Ru Wo Jie Fo Suo Shuo Yi Fo understand the meaning of what the Buddha has said,
如 我 解 佛 所 說 義， 佛
when the Buddha was with Dipamkara Buddha, there
Yu Ran Deng Fo Suo Wu You Fa
於 然 燈 佛 所， 無 有 法 was no Dharma of anuttara samyaksam­bodhi to attain.”
De A Nou Duo Luo San Miao San
得 阿 耨 多 羅 三 藐 三 The Buddha said, “So it is, so it is. Subhuti, in truth,
Pu Ti Fo Yan Ru Shi Ru Shi there is no Dharma of anuttara samyaksam­bodhi for
菩 提。」 佛 言： 「如 是！ 如 是！
the Tathagata to attain. Subhuti, if the Tathagata had
Xu Pu Ti Shi Wu You Fa Ru
須 菩 提！ 實 無 有 法， 如 attained the Dharma of anuttara samyaksam­bodhi,
Lai De A Nou Duo Luo San Miao
[...]
來 得 阿 耨 多 羅 三 藐
San Pu Ti Xu Pu Ti Ruo You
三 菩 提。 須 菩 提！ 若 有
Fa Ru Lai De A Nou Duo Luo
法 如 來 得 阿 耨 多 羅
88 Jingang Bore Boluomi Jing
Diamond Sutra 89

San Miao San Pu Ti Zhe Ran Deng [...] “then Dipamkara Buddha would not have proph-
三 藐 三 菩 提 者， 然 燈
esized, ‘In the future you will attain Buddhahood and
Fo Ji Bu Yu Wo Shou Ji Ru
佛 即 不 與 我 授 記： 『汝 be called Sakyamuni.’ Since there is no Dharma of an­
Yu Lai Shi Dang De Zuo Fo Hao uttara samyaksam­bodhi to attain, Dipamkara Buddha
於 來 世 當 得 作 佛， 號
prophesized that I would become a Buddha, saying, ‘In
Shi Jia Mou Ni Yi Shi Wu You
釋 迦 牟 尼。』 以 實 無 有 the future you will attain Buddhahood and be called
Fa De A Nou Duo Luo San Miao
Sakyamuni.’ And why is this? ‘Tathagata’ means all
法， 得 阿 耨 多 羅 三 藐
San Pu Ti Shi Gu Ran Deng Fo phenomena as they are. Someone might say, ‘The Ta-
三 菩 提， 是 故 然 燈 佛
thagata has attained anuttara samyaksam­bodhi,’ [...]
Yu Wo Shou Ji Zuo Shi Yan Ru
與 我 授 記， 作 是 言： 『汝
Yu Lai Shi Dang De Zuo Fo Hao
於 來 世， 當 得 作 佛， 號
Shi Jia Mou Ni He Yi Gu Ru
釋 迦 牟 尼。』 何 以 故？ 如
Lai Zhe Ji Zhu Fa Ru Yi Ruo
來 者， 即 諸 法 如 義。 若
You Ren Yan Ru Lai De A Nou
有 人 言： 如 來 得 阿 耨
90 Jingang Bore Boluomi Jing
Diamond Sutra 91

Duo Luo San Miao San Pu Ti Xu [...] “but Subhuti, there really is no Dharma of anutta­
多 羅 三 藐 三 菩 提， 須
ra samyaksam­bodhi for the Buddha to attain. Subhuti,
Pu Ti Shi Wu You Fa Fo De
菩 提！ 實 無 有 法， 佛 得 within the anuttara samyaksam­bodhi that the Tatha-
A Nou Duo Luo San Miao San Pu gata has attained there is no real nor unreal.
阿 耨 多 羅 三 藐 三 菩
Ti Xu Pu Ti Ru Lai Suo De “For these reasons, the Tathagata says that all phe-
提。 須 菩 提！ 如 來 所 得
nomena are the Buddhadharma. Subhuti, that which is
A Nou Duo Luo San Miao San Pu
阿 耨 多 羅 三 藐 三 菩 said to be all phenomena is not all phenomena, and
Ti Yu Shi Zhong Wu Shi Wu Xu
that is why it is called all phenomena. Subhuti, it is the
提， 於 是 中 無 實 無 虛。
Shi Gu Ru Lai Shuo Yi Qie Fa same as a great human body.”
是 故 如 來 說 一 切 法，
[...]
Jie Shi Fo Fa Xu Pu Ti Suo
皆 是 佛 法。 須 菩 提！ 所

Yan Yi Qie Fa Zhe Ji Fei Yi
言 一 切 法 者， 即 非 一
Qie Fa Shi Gu Ming Yi Qie Fa
切 法， 是 故 名 一 切 法。
Xu Pu Ti Pi Ru Ren Shen Chang
須 菩 提！ 譬 如 人 身 長
92 Jingang Bore Boluomi Jing
Diamond Sutra 93

Da Xu Pu Ti Yan Shi Zun Ru [...] Subhuti said, “World-honored One, the Tatha-
大。」 須 菩 提 言： 「世 尊！ 如
gata has said that a great human body is not a great
Lai Shuo Ren Shen Chang Da Ji Wei
來 說 人 身 長 大， 即 為 human body, and that that is why it is called a great
Fei Da Shen Shi Ming Da Shen Xu human body.”
非 大 身， 是 名 大 身。」「須
Pu Ti Pu Sa Yi Ru Shi Ruo “Subhuti, a bodhisattva is just like that, and if he
菩 提！ 菩 薩 亦 如 是。 若
should say, ‘I should liberate all sentient beings’, then he
Zuo Shi Yan Wo Dang Mie Du Wu
作 是 言： 『我 當 滅 度 無 is not a bodhisattva. And why is this? Subhuti, in re-
Liang Zhong Sheng Ji Bu Ming Pu Sa
ality there is no phenomenon called ‘bodhisattva’, and
量 眾 生。』 即 不 名 菩 薩。
He Yi Gu Xu Pu Ti Shi Wu for this reason the Buddha has said that all phenomena
何 以 故？ 須 菩 提！ 實 無 are without self, without others, without sentient beings,
You Fa Ming Wei Pu Sa Shi Gu
and without longevity. Subhuti, if a bodhisattva should
有 法， 名 為 菩 薩。 是 故
Fo Shuo Yi Qie Fa Wu Wo Wu say, [...]
佛 說： 『一 切 法， 無 我、 無
Ren Wu Zhong Sheng Wu Shou Zhe Xu
人、 無 眾 生、 無 壽 者。』 須
Pu Ti Ruo Pu Sa Zuo Shi Yan
菩 提！ 若 菩 薩 作 是 言：
94 Jingang Bore Boluomi Jing
Diamond Sutra 95

Wo Dang Zhuang Yan Fo Tu Shi Bu [...] “ ‘I will adorn the Buddha land,’ then he is not a bo-
『我 當 莊 嚴 佛 土。』 是 不
dhisattva. And why is this? The Tathagata has said that
Ming Pu Sa He Yi Gu Ru Lai
名 菩 薩。 何 以 故？ 如 來 that which adorns the Buddha land is non-adornment,
Shuo Zhuang Yan Fo Tu Zhe Ji Fei and that that is what is called adornment. Subhuti, only
說 莊 嚴 佛 土 者， 即 非
after a bodhisattva has fully understood no self and no
Zhuang Yan Shi Ming Zhuang Yan Xu Pu
莊 嚴， 是 名 莊 嚴。 須 菩 phenomena will the Tathagata say that he is a true bo-
Ti Ruo Pu Sa Tong Da Wu Wo
dhisattva.”
提！ 若 菩 薩 通 達 無 我
Fa Zhe Ru Lai Shuo Ming Zhen Shi
法 者， 如 來 說 名 真 是
Pu Sa
菩 薩。」

 18 
Yi Ti Tong Guan Fen Di Shi Ba
一 體 同 觀 分 第 十 八 One Body Sees All

Xu Pu Ti Yu Yi Yun He Ru “Subhuti, what do you think, does the Tathagata have

「須 菩 提！ 於 意 云 何？ 如
eyes of flesh or not?”
Lai You Rou Yan Fou Ru Shi Shi
來 有 肉 眼 不？」「如 是， 世
96 Jingang Bore Boluomi Jing
Diamond Sutra 97

Zun Ru Lai You Rou Yan Xu Pu “Yes, World-honored One, the Tathagata has eyes
尊！ 如 來 有 肉 眼。」「須 菩
of flesh.”
Ti Yu Yi Yun He Ru Lai You
提！ 於 意 云 何？ 如 來 有 “Subhuti, what do you think, does the Tathagata
Tian Yan Fou Ru Shi Shi Zun Ru have heavenly eyes or not?”
天 眼 不？」「如 是， 世 尊！ 如
Lai You Tian Yan Xu Pu Ti Yu “Yes, World-honored One, the Tathagata has heav-
來 有 天 眼。」「須 菩 提！ 於 enly eyes.”
Yi Yun He Ru Lai You Hui Yan
意 云 何？ 如 來 有 慧 眼 “Subhuti, what do you think, does the Tathagata

Fou Ru Shi Shi Zun Ru Lai You have wisdom eyes or not?”
不？」「如 是， 世 尊！ 如 來 有
“Yes, World-honored One, the Tathagata has wis-
Hui Yan Xu Pu Ti Yu Yi Yun
慧 眼。」「須 菩 提！ 於 意 云 dom eyes.”

He Ru Lai You Fa Yan Fou Ru “Subhuti, what do you think, does the Tathagata
何？ 如 來 有 法 眼 不？」「如
have Dharma eyes or not?”
Shi Shi Zun Ru Lai You Fa Yan
是， 世 尊！ 如 來 有 法 眼。」 “Yes, World-honored One, the Tathagata has
Xu Pu Ti Yu Yi Yun He Ru Dharma eyes.”
「須 菩 提！ 於 意 云 何？ 如
Lai You Fo Yan Fou Ru Shi Shi “Subhuti, what do you think, does the Tathagata
來 有 佛 眼 不？」「如 是， 世 have Buddha eyes or not?”
98 Jingang Bore Boluomi Jing
Diamond Sutra 99

Zun Ru Lai You Fo Yan Xu Pu “Yes, World-honored One, the Tathagata has Bud-
尊！ 如 來 有 佛 眼。」「須 菩
dha eyes.”
Ti Yu Yi Yun He Ru Heng He
提！ 於 意 云 何？ 如 恆 河 “Subhuti, what do you think, has the Buddha said
Zhong Suo You Sha Fo Shuo Shi Sha
中 所 有 沙， 佛 說 是 沙 that the sand in the Ganges River is sand or not?”

Fou Ru Shi Shi Zun Ru Lai Shuo “Yes, World-honored One, the Tathagata has said
不？」「如 是， 世 尊！ 如 來 說
that it is sand.”
Shi Sha Xu Pu Ti Yu Yi Yun
是 沙。」「須 菩 提！ 於 意 云 “Subhuti, what do you think, if there were as many
He Ru Yi Heng He Zhong Suo You
何？ 如 一 恆 河 中 所 有 Ganges Rivers as there are grains of sand in the Ganges

Sha You Ru Shi Sha Deng Heng He River, and if all of the sand in all of those rivers were
沙， 有 如 是 沙 等 恆 河，
added up, and if the number of Buddha worlds equaled
Shi Zhu Heng He Suo You Sha Shu
是 諸 恆 河 所 有 沙 數， the number of all of those grains of sand, would that be
Fo Shi Jie Ru Shi Ning Wei Duo a lot?”
佛 世 界 如 是， 寧 為 多
Fou Shen Duo Shi Zun Fo Gao Xu “It would be a lot, World-honored One.”
不？」「甚 多， 世 尊！」 佛 告 須
The Buddha said to Subhuti, “The Tathagata fully
Pu Ti Er Suo Guo Tu Zhong Suo
菩 提： 「爾 所 國 土 中， 所 knows and fully sees the minds of the sentient beings
100 Jingang Bore Boluomi Jing
Diamond Sutra 101

You Zhong Sheng Ruo Gan Zhong Xin Ru in all of these worlds. And how can this be? The Tatha-
有 眾 生 若 干 種 心， 如
gata has said that all minds are not minds and that thus
Lai Xi Zhi He Yi Gu Ru Lai
來 悉 知。 何 以 故？ 如 來 they are called minds. And why is this so? Subhuti, the
Shuo Zhu Xin Jie Wei Fei Xin Shi mind of the past cannot be obtained, the mind of the
說 諸 心， 皆 為 非 心， 是
present cannot be obtained, and the mind of the future
Ming Wei Xin Suo Yi Zhe He Xu
名 為 心。 所 以 者 何？ 須 cannot be obtained.”
Pu Ti Guo Qu Xin Bu Ke De
菩 提！ 過 去 心 不 可 得，
Xian Zai Xin Bu Ke De Wei Lai
現 在 心 不 可 得， 未 來
Xin Bu Ke De
心 不 可 得。」

 19 
Fa Jie Tong Hua Fen Di Shi Jiu
法 界 通 化 分 第 十 九 Universal Transformation Within
the Dharma Realm

Xu Pu Ti Yu Yi Yun He Ruo
「須 菩 提！ 於 意 云 何？ 若 “Subhuti, what do you think? If someone were to fill the
You Ren Man San Qian Da Qian Shi
three thousandfold world system with the seven treasures,
有 人 滿 三 千 大 千 世
102 Jingang Bore Boluomi Jing
Diamond Sutra 103

Jie Qi Bao Yi Yong Bu Shi Shi and used them for giving, with this as a cause and con-
界 七 寶， 以 用 布 施， 是
dition, would he attain immense merit?”
Ren Yi Shi Yin Yuan De Fu Duo
人 以 是 因 緣， 得 福 多
“So it is, World-honored One. With this as a cause
Fou Ru Shi Shi Zun Ci Ren Yi
不？」「如 是， 世 尊！ 此 人 以 and condition he will attain immense merit.”
Shi Yin Yuan De Fu Shen Duo Xu
是 因 緣， 得 福 甚 多。」「須 “Subhuti, if there really were such a thing as merit,

Pu Ti Ruo Fu De You Shi Ru the Tathagata would never speak about attaining im-
菩 提！ 若 福 德 有 實， 如
mense merit. It is only because there is no such thing as
Lai Bu Shuo De Fu De Duo Yi
來 不 說 得 福 德 多， 以 merit that the Tathagata says that immense merit can
Fu De Wu Gu Ru Lai Shuo De be attained.”
福 德 無 故， 如 來 說 得
Fu De Duo
福 德 多。」

 20 
Li Se Li Xiang Fen Di Er Shi
離 色 離 相 分 第 二 十 Beyond Form and Notions

Xu Pu Ti Yu Yi Yun He Fo “Subhuti, what do you think? Can the Buddha be seen

「須 菩 提！ 於 意 云 何？ 佛
104 Jingang Bore Boluomi Jing
Diamond Sutra 105

Ke Yi Ju Zu Se Shen Jian Fou as his physical body, complete [with the thirty-two
可 以 具 足 色 身 見 不？」
marks of excellence and eighty noble characteristics]?”
Fou Ye Shi Zun Ru Lai Bu Ying
「不 也， 世 尊！ 如 來 不 應
“No, World-honored One, the Buddha should
Yi Ju Zu Se Shen Jian He Yi
以 具 足 色 身 見。 何 以 not be seen as his physical body. And why is this?
Gu Ru Lai Shuo Ju Zu Se Shen The Tathagata has said that his complete physical
故？ 如 來 說 具 足 色 身，
body is not the complete physical body, and that this
Ji Fei Ju Zu Se Shen Shi Ming
即 非 具 足 色 身， 是 名 is what is called the complete physical body.”
Ju Zu Se Shen Xu Pu Ti Yu
具 足 色 身。」「須 菩 提！ 於 “Subhuti, what do you think? Can the Tathagata,
Yi Yun He Ru Lai Ke Yi Ju complete in all forms, be seen or not?”
意 云 何？ 如 來 可 以 具
Zu Zhu Xiang Jian Fou Fou Ye Shi “No, World-honored One, the Tathagata should
足 諸 相 見 不？」「不 也， 世
not be seen as complete in all forms. And why is this?
Zun Ru Lai Bu Ying Yi Ju Zu
尊！ 如 來 不 應 以 具 足 The Tathagata has said that complete in all forms is not
Zhu Xiang Jian He Yi Gu Ru Lai complete and that that is what is called complete in all
諸 相 見。 何 以 故？ 如 來
forms.”
Shuo Zhu Xiang Ju Zu Ji Fei Ju
說 諸 相 具 足， 即 非 具
106 Jingang Bore Boluomi Jing
Diamond Sutra 107

Zu Shi Ming Zhu Xiang Ju Zu

足， 是 名 諸 相 具 足。」

 21 
Fei Shuo Suo Shuo Fen Di Er Shi Yi
非 說 所 說 分 第 二 十 一 Speaking the Unspeakable

Xu Pu Ti Ru Wu Wei Ru Lai “Subhuti, never say that the Tathagata has the thought,
「須 菩 提！ 汝 勿 謂 如 來
‘I have spoken the Dharma’. Do not have that thought.
Zuo Shi Nian Wo Dang You Suo Shuo
作 是 念： 我 當 有 所 說 And why is this? If someone says that the Tathagata has
Fa Mo Zuo Shi Nian He Yi Gu
spoken the Dharma, then that person is defaming the
法。 莫 作 是 念！ 何 以 故？
Ruo Ren Yan Ru Lai You Suo Shuo Buddha, and he does not understand what I have been
若 人 言 如 來 有 所 說 saying. Subhuti, when a person speaks the Dharma no
Fa Ji Wei Bang Fo Bu Neng Jie
法， 即 為 謗 佛， 不 能 解 Dharma can be spoken, and thus it is called speaking

Wo Suo Shuo Gu Xu Pu Ti Shuo the Dharma.”

我 所 說 故。 須 菩 提！ 說
Fa Zhe Wu Fa Ke Shuo Shi Ming [...]
法 者， 無 法 可 說， 是 名
Shuo Fa Er Shi Hui Ming Xu Pu
說 法。」 爾 時， 慧 命 須 菩
108 Jingang Bore Boluomi Jing
Diamond Sutra 109

Ti Bai Fo Yan Shi Zun Po You [...] Then the wise Subhuti said to the Buddha,
提 白 佛 言： 「世 尊！ 頗 有
“World-honored One, will there ever be sentient beings
Zhong Sheng Yu Wei Lai Shi Wen Shuo
眾 生， 於 未 來 世， 聞 說 in the future who, upon hearing this teaching, will be-
Shi Fa Sheng Xin Xin Fou Fo Yan lieve it?”
是 法， 生 信 心 不？」 佛 言：
Xu Pu Ti Bi Fei Zhong Sheng Fei The Buddha said, “Subhuti, those sentient beings
「須 菩 提！ 彼 非 眾 生， 非
are not sentient beings, and they are not not sentient
Bu Zhong Sheng He Yi Gu Xu Pu
不 眾 生。 何 以 故？ 須 菩 beings. And why is this? Subhuti, the Tathagata has
Ti Zhong Sheng Zhong Sheng Zhe Ru Lai
said that all sentient beings are not sentient beings, and
提！ 眾 生， 眾 生 者， 如 來
Shuo Fei Zhong Sheng Shi Ming Zhong Sheng that this is what is called sentient beings.”
說 非 眾 生， 是 名 眾 生。」

 22 
Wu Fa Ke De Fen Di Er Shi Er
無 法 可 得 分 第 二 十 二 No Dharma to Attain

Xu Pu Ti Bai Fo Yan Shi Zun Subhuti said to the Buddha, “World-honored One, the
須 菩 提 白 佛 言： 「世 尊！
Buddha attained anuttara samyaksam­bodhi, yet nothing
Fo De A Nou Duo Luo San Miao
佛 得 阿 耨 多 羅 三 藐 was attained?”
110 Jingang Bore Boluomi Jing
Diamond Sutra 111

San Pu Ti Wei Wu Suo De Ye “So it is, so it is, there is not even the slightest
三 菩 提， 為 無 所 得 耶？」
Dharma that can be attained in anuttara samyaksam­
Fo Yan Ru Shi Ru Shi Xu Pu
佛 言： 「如 是！ 如 是！ 須 菩 bodhi, and this is what is called anuttara samyaksam­
Ti Wo Yu A Nou Duo Luo San bodhi.”
提！ 我 於 阿 耨 多 羅 三
Miao San Pu Ti Nai Zhi Wu You
藐 三 菩 提， 乃 至 無 有
Shao Fa Ke De Shi Ming A Nou
少 法 可 得， 是 名 阿 耨
Duo Luo San Miao San Pu Ti
多 羅 三 藐 三 菩 提。」

 23 
Jing Xin Xing Shan Fen Di Er Shi San
淨 心 行 善 分 第 二 十 三 Perfect Equanimity

Fu Ci Xu Pu Ti Shi Fa Ping “Furthermore, Subhuti, the Dharma is equal and with-

復 次： 「須 菩 提！ 是 法 平
out superiority or inferiority. This is called anuttara
Deng Wu You Gao Xia Shi Ming A
等， 無 有 高 下， 是 名 阿 samyaksam­bodhi. [...]
Nou Duo Luo San Miao San Pu Ti
耨 多 羅 三 藐 三 菩 提。
112 Jingang Bore Boluomi Jing
Diamond Sutra 113

Yi Wu Wo Wu Ren Wu Zhong Sheng [...] “Because one is without self, without others, with-
以 無 我、 無 人、 無 眾 生、
out sentient beings, and without longevity, he prac-
Wu Shou Zhe Xiu Yi Qie Shan Fa
無 壽 者， 修 一 切 善 法， tices all wholesome teachings and attains anuttara
Ji De A Nou Duo Luo San Miao samyaksam­bodhi. Subhuti, what is called ‘all whole-
即 得 阿 耨 多 羅 三 藐
some teachings,’ the Tathagata says are not all whole-
San Pu Ti Xu Pu Ti Suo Yan
三 菩 提。 須 菩 提！ 所 言 some teachings, and thus they are called all wholesome
Shan Fa Zhe Ru Lai Shuo Ji Fei
teachings.”
善 法 者， 如 來 說 即 非
Shan Fa Shi Ming Shan Fa
善 法， 是 名 善 法。」

 24 
Fu Zhi Wu Bi Fen Di Er Shi Si
福 智 無 比 分 第 二 十 四 True Generosity Lies in Upholding This Sutra

Xu Pu Ti Ruo San Qian Da Qian “Subhuti, suppose a person gives a quantity of the seven
「須 菩 提！ 若 三 千 大 千
treasures equal to all the Sumeru mountains within a
Shi Jie Zhong Suo You Zhu Xu Mi
世 界 中， 所 有 諸 須 彌 three thousandfold world system; [...]
Shan Wang Ru Shi Deng Qi Bao Ju
山 王， 如 是 等 七 寶 聚，
114 Jingang Bore Boluomi Jing
Diamond Sutra 115

You Ren Chi Yong Bu Shi Ruo Ren [...] “if another person were to use this prajnaparami­
有 人 持 用 布 施。 若 人
ta sutra, even as few as four lines of verse, and receive,
Yi Ci Bo Re Bo Luo Mi Jing
以 此 般 若 波 羅 蜜 經， uphold, read, chant, and explain it to others, his merit
Nai Zhi Si Ju Ji Deng Shou Chi would be one hundred times—nay, a hundred million,
乃 至 四 句 偈 等， 受 持、
billion times, nay, an incalculable number of times that
Du Song Wei Ta Ren Shuo Yu Qian
讀 誦， 為 他 人 說， 於 前 cannot even be suggested by metaphors—greater.”
Fu De Bai Fen Bu Ji Yi Bai
福 德， 百 分 不 及 一， 百
Qian Wan Yi Fen Nai Zhi Suan Shu
千 萬 億 分， 乃 至 算 數
Pi Yu Suo Bu Neng Ji
譬 喻 所 不 能 及。」

 25 
Hua Wu Suo Hua Fen Di Er Shi Wu
化 無 所 化 分 第 二 十 五 Transformig That Which Cannot Be Transformed

Xu Pu Ti Yu Yi Yun He Ru “Subhuti, what do you think? Do not say that the Tatha-
「須 菩 提！ 於 意 云 何？ 汝
gata has this thought: ‘I should liberate sentient beings’.
Deng Wu Wei Ru Lai Zuo Shi Nian
等 勿 謂 如 來 作 是 念：
116 Jingang Bore Boluomi Jing
Diamond Sutra 117

Wo Dang Du Zhong Sheng Xu Pu Ti Subhuti, do not have this thought. And why is this? In
『我 當 度 眾 生。』 須 菩 提！
reality, there are no sentient beings for the Tathagata to
Mo Zuo Shi Nian He Yi Gu Shi
莫 作 是 念！ 何 以 故？ 實 liberate. If there were sentient beings for the Tathagata
Wu You Zhong Sheng Ru Lai Du Zhe to liberate, then the Tathagata would have a notion of
無 有 眾 生 如 來 度 者。
self, others, sentient beings, and longevity.
Ruo You Zhong Sheng Ru Lai Du Zhe
若 有 眾 生 如 來 度 者，
“Subhuti, when the Tathagata speaks of a self, it
Ru Lai Ji You Wo Ren Zhong Sheng
如 來 即 有 我、 人、 眾 生、 is the same as no self, and yet all ordinary people take
Shou Zhe Xu Pu Ti Ru Lai Shuo
it as a self. Subhuti, the Tathagata says that ordinary
壽 者。 須 菩 提！ 如 來 說
You Wo Zhe Ji Fei You Wo Er people are not ordinary people, and that this is what is
有 我 者， 即 非 有 我， 而 called ordinary people.”
Fan Fu Zhi Ren Yi Wei You Wo
凡 夫 之 人， 以 為 有 我。
Xu Pu Ti Fan Fu Zhe Ru Lai
須 菩 提！ 凡 夫 者， 如 來
Shuo Ji Fei Fan Fu Shi Ming Fan
說 即 非 凡 夫， 是 名 凡
Fu
夫。」
118 Jingang Bore Boluomi Jing
Diamond Sutra 119

Fa Shen Fei Xiang Fen Di Er Shi Liu

 26 
法 身 非 相 分 第 二 十 六
The Dharma Body Is Without Notion

Xu Pu Ti Yu Yi Yun He Ke
「須 菩 提！ 於 意 云 何？ 可
“Subhuti, what do you think? Can the Tathagata be con-
Yi San Shi Er Xiang Guan Ru Lai
以 三 十 二 相 觀 如 來 templated through his thirty-two marks or not?”

Fou Xu Pu Ti Yan Ru Shi Ru

Subhuti said, “So it is, so it is. The Tathagata can be
不？」 須 菩 提 言： 「如 是！ 如
Shi Yi San Shi Er Xiang Guan Ru contemplated through his thirty-two marks.”
是！ 以 三 十 二 相 觀 如
Lai Fo Yan Xu Pu Ti Ruo Yi The Buddha said, “Subhuti, if the Tathagata could
來。」 佛 言： 「須 菩 提！ 若 以 be contemplated through his thirty-two marks, then a
San Shi Er Xiang Guan Ru Lai Zhe
三 十 二 相 觀 如 來 者， wheel turning monarch would be the same as the Ta-

Zhuan Lun Sheng Wang Ji Shi Ru Lai thagata.”

轉 輪 聖 王 即 是 如 來。」
Xu Pu Ti Bai Fo Yan Shi Zun Subhuti said to the Buddha, “World-honored One,
須 菩 提 白 佛 言： 「世 尊！
[...]
Ru Wo Jie Fo Suo Shuo Yi Bu
如 我 解 佛 所 說 義， 不
120 Jingang Bore Boluomi Jing
Diamond Sutra 121

Ying Yi San Shi Er Xiang Guan Ru [...] “as far as I understand the meaning of what the
應 以 三 十 二 相 觀 如
Buddha has said, one should not contemplate the Ta-
Lai Er Shi Shi Zun Er Shuo Ji
來。」 爾 時， 世 尊 而 說 偈 thagata by his thirty-two marks.”
Yan
言：
Ruo Yi Se Jian Wo If anyone should think that I can be seen
「若 以 色 見 我，
among forms,
Yi Yin Sheng Qiu Wo
以 音 聲 求 我， Or that I can be sought among sounds,
Shi Ren Xing Xie Dao Then that person is on the wrong path
是 人 行 邪 道，
And he will not see the Tathagata.
Bu Neng Jian Ru Lai
不 能 見 如 來。」

 27 
Wu Duan Wu Mie Fen Di Er Shi Qi
無 斷 無 滅 分 第 二 十 七 Nothing Is Ended and Nothing Is Extinguished

Xu Pu Ti Ru Ruo Zuo Shi Nian “Subhuti, suppose you had this thought: ‘It is not be-
「須 菩 提！ 汝 若 作 是 念：
cause his marks are complete that the Tathagata attains
Ru Lai Bu Yi Ju Zu Xiang Gu
『如 來 不 以 具 足 相 故，
122 Jingang Bore Boluomi Jing
Diamond Sutra 123

De A Nou Duo Luo San Miao San anuttara samyaksam­bodhi.’ Subhuti, do not have this
得 阿 耨 多 羅 三 藐 三
thought, ‘It is not because his marks are complete that
Pu Ti Xu Pu Ti Mo Zuo Shi
菩 提。」 須 菩 提！ 莫 作 是 the Tathagata attains anuttara samyaksam­bodhi’.
Nian Ru Lai Bu Yi Ju Zu Xiang
念： 『如 來 不 以 具 足 相 “Subhuti, suppose you had this thought: ‘Those
Gu De A Nou Duo Luo San Miao who initiate the mind of anuttara samyaksam­bodhi
故， 得 阿 耨 多 羅 三 藐
advocate the Dharma of annihilation.’ Do not have this
San Pu Ti Xu Pu Ti Ru Ruo
三 菩 提。』 須 菩 提！ 汝 若 thought. And why is this? Those who initiate the mind
Zuo Shi Nian Fa A Nou Duo Luo
of anuttara samyaksam­bodhi, in regards to the Dhar-
作 是 念， 發 阿 耨 多 羅
San Miao San Pu Ti Xin Zhe Shuo ma, do not advocate the notions of annihilation.”
三 藐 三 菩 提 心 者， 說
Zhu Fa Duan Mie Mo Zuo Shi Nian
諸 法 斷 滅。 莫 作 是 念！
He Yi Gu Fa A Nou Duo Luo
何 以 故？ 發 阿 耨 多 羅
San Miao San Pu Ti Xin Zhe Yu
三 藐 三 菩 提 心 者， 於
Fa Bu Shuo Duan Mie Xiang
法 不 說 斷 滅 相。」
124 Jingang Bore Boluomi Jing
Diamond Sutra 125

Bu Shou Bu Tan Fen Di Er Shi Ba

 28 
不 受 不 貪 分 第 二 十 八
Not Receiving and Not Wanting to Receive

Xu Pu Ti Ruo Pu Sa Yi Man
「須 菩 提！ 若 菩 薩 以 滿
“Subhuti, suppose a bodhisattva gave a quantity of the
Heng He Sha Deng Shi Jie Qi Bao
恆 河 沙 等 世 界 七 寶， seven treasures capable of filling as many worlds as

Chi Yong Bu Shi Ruo Fu You Ren there are grains of sand in the Ganges River; if a bo-
持 用 布 施。 若 復 有 人，
dhisattva knows that all phenomena are without self
Zhi Yi Qie Fa Wu Wo De Cheng
知 一 切 法 無 我， 得 成 and thereby attains patience, the virtue he attains is
Yu Ren Ci Pu Sa Sheng Qian Pu superior. Subhuti, this is because all bodhisattvas do
於 忍。 此 菩 薩 勝 前 菩
not receive this merit.”
Sa Suo De Gong De He Yi Gu
薩 所 得 功 德。 何 以 故？
Subhuti said to the Buddha, “World-honored One,
Xu Pu Ti Yi Zhu Pu Sa Bu
須 菩 提！ 以 諸 菩 薩 不 why is it that bodhisattvas do not receive merit?”
Shou Fu De Gu Xu Pu Ti Bai
受 福 德 故。」 須 菩 提 白 [...]
Fo Yan Shi Zun Yun He Pu Sa
佛 言： 「世 尊！ 云 何 菩 薩，
126 Jingang Bore Boluomi Jing
Diamond Sutra 127

Bu Shou Fu De Xu Pu Ti Pu [...] “Subhuti, the merit of a bodhisattva should not be

不 受 福 德？」「須 菩 提！ 菩
attached to. That is why it is said that they do not re-
Sa Suo Zuo Fu De Bu Ying Tan
薩 所 作 福 德， 不 應 貪 ceive merit.”
Zhuo Shi Gu Shuo Bu Shou Fu De
著， 是 故 說： 不 受 福 德。」

 29 
Wei Yi Ji Jing Fen Di Er Shi Jiu
威 儀 寂 靜 分 第 二 十 九 Awesome Tranquility

Xu Pu Ti Ruo You Ren Yan Ru “Subhuti, if someone says, ‘[“Tathagata” means] “thus
「須 菩 提！ 若 有 人 言： 『如
come,” does he come? Does he go? Does he sit? Does
Lai Ruo Lai Ruo Qu Ruo Zuo Ruo
來 若 來、 若 去； 若 坐、 若 he lie down?’ then this person has not understood my
Wo Shi Ren Bu Jie Wo Suo Shuo
meaning. And why is this? The Tathagata has not come
臥。』 是 人 不 解 我 所 說
Yi He Yi Gu Ru Lai Zhe Wu from anywhere, and he does not go anywhere, and that
義。 何 以 故？ 如 來 者， 無 is why he is called the Tathagata.”
Suo Cong Lai Yi Wu Suo Qu Gu
所 從 來， 亦 無 所 去， 故
Ming Ru Lai
名 如 來。」
128 Jingang Bore Boluomi Jing
Diamond Sutra 129

YI He Li Xiang Fen Di San Shi

 30 
一 合 理 相 分 第 三 十
Compound Notions

Xu Pu Ti Ruo Shan Nan Zi Shan

「須 菩 提！ 若 善 男 子、 善
“Subhuti, if a good man or a good woman were to pul-
Nü Ren Yi San Qian Da Qian Shi
女 人， 以 三 千 大 千 世 verize a three thousandfold world system into fine dust,

Jie Sui Wei Wei Chen Yu Yi Yun what do you think, would that collection of fine dust
界 碎 為 微 塵； 於 意 云
be a lot or not?”
He Shi Wei Chen Zhong Ning Wei Duo
何？ 是 微 塵 眾， 寧 為 多
“It would be a lot, World-honored One. And why
Fou Xu Pu Ti Yan Shen Duo Shi
不？」 須 菩 提 言： 「甚 多， 世 is this? If that collection of fine dust were something

Zun He Yi Gu Ruo Shi Wei Chen that really existed, the Buddha would not have called it
尊！ 何 以 故？ 若 是 微 塵
a collection of fine dust. And why is this? [...]
Zhong Shi You Zhe Fo Ji Bu Shuo
眾 實 有 者， 佛 即 不 說
Shi Wei Chen Zhong Suo Yi Zhe He
是 微 塵 眾。 所 以 者 何？
Fo Shuo Wei Chen Zhong Ji Fei Wei
佛 說 微 塵 眾， 即 非 微
130 Jingang Bore Boluomi Jing
Diamond Sutra 131

Chen Zhong Shi Ming Wei Chen Zhong Shi [...] “The Buddha has said that a collection of fine dust
塵 眾， 是 名 微 塵 眾。 世
is not a collection of fine dust and so it is called a col-
Zun Ru Lai Suo Shuo San Qian Da
尊！ 如 來 所 說 三 千 大 lection of fine dust. World-honored One, the three thou-
Qian Shi Jie Ji Fei Shi Jie Shi sandfold world system the Tathagata has spoken about
千 世 界， 即 非 世 界， 是
is not a three thousandfold world system and that is
Ming Shi Jie He Yi Gu Ruo Shi
名 世 界。 何 以 故？ 若 世 what is called a three thousandfold world system. And
Jie Shi You Zhe Ji Shi Yi He
why is this? If that world really existed, then it would
界 實 有 者， 即 是 一 合
Xiang Ru Lai Shuo Yi He Xiang Ji be a unified form. The Tathagata has said that a unified
相； 如 來 說 一 合 相， 即
form is not a unified form, and so it is called a unified
Fei Yi He Xiang Shi Ming Yi He
非 一 合 相， 是 名 一 合 form.

Xiang Xu Pu Ti Yi He Xiang Zhe

“Subhuti, that which is a unified form cannot re-
相。」「須 菩 提！ 一 合 相 者，
Ji Shi Bu Ke Shuo Dan Fan Fu ally be spoken about, and yet ordinary people are at-
即 是 不 可 說， 但 凡 夫
tached to it.”
Zhi Ren Tan Zhuo Qi Shi
之 人， 貪 著 其 事。」
132 Jingang Bore Boluomi Jing
Diamond Sutra 133

Zhi Jian Bu Sheng Fen Di San Shi Yi

 31 
知 見 不 生 分 第 三 十 一
Not Giving Rise to Belief in Notions

Xu Pu Ti Ruo Ren Yan Fo Shuo

「須 菩 提！ 若 人 言： 『佛 說
“Subhuti, if a person were to say, ‘The Tathagata teaches
Wo Jian Ren Jian Zhong Sheng Jian Shou
我 見、 人 見、 眾 生 見、 壽 a view of self, a view of others, a view of sentient be-

Zhe Jian Xu Pu Ti Yu Yi Yun ings, and a view of longevity’, Subhuti, what do you
者 見。』 須 菩 提！ 於 意 云
think, has this person understood the meaning of what
He Shi Ren Jie Wo Suo Shuo Yi
何？ 是 人 解 我 所 說 義 I am saying?”
Fou Fou Ye Shi Zun Shi Ren Bu
不？」「不 也， 世 尊！ 是 人 不 “No, World-honored One. This person has not

Jie Ru Lai Suo Shuo Yi He Yi understood the meaning of what the Tathagata is
解 如 來 所 說 義。 何 以
saying. And why is this? The World-honored One has
Gu Shi Zun Shuo Wo Jian Ren Jian
故？ 世 尊 說 我 見、 人 見、 said that a view of self, a view of others, a view of
Zhong Sheng Jian Shou Zhe Jian Ji Fei sentient beings, and a view of longevity is not a view
眾 生 見、 壽 者 見， 即 非
of self, a view of others, a view of sentient beings,
Wo Jian Ren Jian Zhong Sheng Jian Shou
我 見、 人 見、 眾 生 見、 壽 and a view of longevity, and so it is called a view of
134 Jingang Bore Boluomi Jing
Diamond Sutra 135

Zhe Jian Shi Ming Wo Jian Ren Jian self, a view of others, a view of sentient beings, and a
者 見， 是 名 我 見、 人 見、
view of longevity.”
Zhong Sheng Jian Shou Zhe Jian Xu Pu
眾 生 見、 壽 者 見。」「須 菩
“Subhuti, one who initiates the mind of anuttara
Ti Fa A Nou Duo Luo San Miao
提！ 發 阿 耨 多 羅 三 藐 samyaksam­bodhi should not give rise to the notion of
San Pu Ti Xin Zhe Yu Yi Qie phenomena. He should know all phenomena in this
三 菩 提 心 者， 於 一 切
way; he should know and view them like this, and be-
Fa Ying Ru Shi Zhi Ru Shi Jian
法， 應 如 是 知、 如 是 見、 lieve and understand them like this. Subhuti, the Tatha-
Ru Shi Xin Jie Bu Sheng Fa Xiang
gata says that that which is called a notion of phenom-
如 是 信 解， 不 生 法 相。
Xu Pu Ti Suo Yan Fa Xiang Zhe ena is not a notion of phenomena, and so it is called a
須 菩 提！ 所 言 法 相 者， notion of phenomena.”
Ru Lai Shuo Ji Fei Fa Xiang Shi
如 來 說 即 非 法 相， 是
Ming Fa Xiang
名 法 相。」
136 Jingang Bore Boluomi Jing
Diamond Sutra 137

Ying Hua Fei Zhen Fen Di San Shi Er

 32 
應 化 非 真 分 第 三 十 二
Like Shadows, Like Bubbles, Like Dreams

Xu Pu Ti Ruo You Ren Yi Man

「須 菩 提！ 若 有 人 以 滿
“Subhuti, suppose a person were to give a quantity of
Wu Liang A Seng Qi Shi Jie Qi
無 量 阿 僧 祇 世 界 七 the seven treasures capable of filling infinite asamkhya

Bao Chi Yong Bu Shi Ruo You Shan worlds, if a good man or good woman were to initiate
寶， 持 用 布 施。 若 有 善
the bodhisattva mind and use this sutra, even as few as
Nan Zi Shan Nü Ren Fa Pu Ti
男 子、 善 女 人， 發 菩 提 four lines of verse from it, and were to receive, uphold,
Xin Zhe Chi Yu Ci Jing Nai Zhi read, chant, and explain it to others, his merit is greater.
心 者， 持 於 此 經， 乃 至
And how should this sutra be taught to people? By not
Si Ju Ji Deng Shou Chi Du Song
四 句 偈 等， 受 持、 讀 誦， grasping to notions and being unmoved by things as
Wei Ren Yan Shuo Qi Fu Sheng Bi
they are. And why is this?”
為 人 演 說， 其 福 勝 彼。
Yun He Wei Ren Yan Shuo Bu Qu [...]
云 何 為 人 演 說？ 不 取
Yu Xiang Ru Ru Bu Dong He Yi
於 相， 如 如 不 動。 何 以
Gu
故？
138 Jingang Bore Boluomi Jing
Diamond Sutra 139

Yi Qie You Wei Fa [...]

一 切 有 為 法，
All conditioned phenomena
Ru Meng Huan Pao Ying
如 夢、 幻、 泡、 影； Are like dreams, illusions, bubbles, and
Ru Lu Yi Ru Dian shadows,
如 露， 亦 如 電，
Like dew and lightning.
Ying Zuo Ru Shi Guan
應 作 如 是 觀。」 One should contemplate them in this way.

Fo Shuo Shi Jing Yi Zhang Lao Xu
佛 說 是 經 已， 長 老 須 When the Buddha finished speaking this sutra,

Pu Ti Ji Zhu Bi Qiu Bi Qiu the elder Subhuti, along with all the bhiksus, bhiksu­
菩 提， 及 諸 比 丘、 比 丘
nis, upasakas, upasikas, asuras, and worldly and ce-
Ni You Po Se You Po Yi Yi
尼、 優 婆 塞、 優 婆 夷， 一 lestial beings, heard what the Buddha had said, and all
Qie Shi Jian Tian Ren A Xiu Luo of them were greatly pleased, and they all believed it,
切 世 間 天、 人、 阿 修 羅，
received it, and practiced it.
Wen Fo Suo Shuo Jie Da Huan Xi
聞 佛 所 說， 皆 大 歡 喜，
Xin Shou Feng Xing
信 受 奉 行。
140 Jingang Bore Boluomi Jing
Diamond Sutra 141

San Gui Yi Triple Refuge

三 皈 依

Zi Gui Yi Fo Dang Yuan Zhong Sheng

自 皈 依 佛 當 願 眾 生 I take refuge in the Buddha, wishing that all sen-
Ti Jie Da Dao Fa Wu Shang Xin tient beings understand the Dharma and make the
體 解 大 道 發 無 上 心
supreme vow.

Zi Gui Yi Fa Dang Yuan Zhong Sheng I take refuge in the Dharma, wishing that all
自 皈 依 法 當 願 眾 生
sentient beings study the sutras diligently and obtain
Shen Ru Jing Zang Zhi Hui Ru Hai
深 入 經 藏 智 慧 如 海 an ocean of wisdom.

Zi Gui Yi Seng Dang Yuan Zhong Sheng I take refuge in the Sangha, wishing that all sen-
自 皈 依 僧 當 願 眾 生
tient beings lead the masses in harmony without ob-
Tong Li Da Zhong Yi Qie Wu Ai
統 理 大 眾 一 切 無 礙 struction.
142 Jingang Bore Boluomi Jing
Diamond Sutra 143

Hui Xiang
Dedication of Merit
回 向

Ci Bei Xi She Bian Fa Jie May kindness, compassion, joy , and equanimity
慈 悲 喜 捨 遍 法 界
pervade the dharma realms;

Xi Fu Jie Yuan Li Ren Tian May all people and heavenly beings benefit from
惜 福 結 緣 利 人 天
our blessings and friendship;
May our ethical practice of Chan, Pure Land, and
Chan Jing Jie Hen Ping Deng Ren
禪 淨 戒 行 平 等 忍 Precepts help us to realize equality and pa-
tience;
Can Kui Gan En Da Yuan Xin
慚 愧 感 恩 大 願 心 May we undertake the great vows with humility
and gratitude.
 Diamond Sutra 145

Dharma is applied or practiced in life it is referred to as

Glossary righteousness or virtue. When it appears with a lower-
case d, it refers to anything that can be thought of, ex-
perienced, or named; close in meaning to “phenomena.”

anuttara samyaksambhodi: A Sanskrit term meaning com- Dharma Body: One of the three “bodies” of the Buddha. The
plete, unexcelled enlightenment; an attribute of all Dharma Body is the aspect of the Buddha that is present
Buddhas. throughout all of existence.

bodhisattva: While the term can describe a practitioner any- dharma realms: The true nature of our world, as seen with-
where on the path to Buddhahood, it usually refers to a out defilement or affliction. May also refer to a cosmo-
class of beings who stand on the very edge of full enlight- logical scheme of the ten realms, including the six realms
enment, but remain in the world to help other beings be- of existence (see realm) and the realms of sravakas, pra­
come enlightened. tyekabuddhas, bodhisattvas, and Buddhas.

Buddha: (Skt. “awakened one”) Though there are many Fo Guang Shan: A monastery founded by Venerable Master
Buddhas, the term typically refers to Sakyamuni Buddha— Hsing Yun in 1967 in Kaohsiung, Taiwan. Fo Guang
the historical Buddha, and founder of Buddhism. Shan is also the association of over two hundred branch
temples around the world.
Dharma: (Skt. “truth.”) Refers to the Buddha’s teachings, as well
as the truth of the universe. When capitalized, it means the Humanistic Buddhism: Buddhism practiced in a way that
ultimate truth and the teachings of the Buddha. When the is engaged with the world and life-affirming. Major

144
146 Glossary Diamond Sutra 147

tenets include the integration of Buddhism with life and refers to possible destinations of rebirth, and includes
the creation of a “pure land on Earth.” Venerable Master heaven, the asura realm, the human realm, the animal
Hsing Yun is a proponent of Humanistic Buddhism. realm, the realm of hungry ghosts, and hell. The “three
realms” includes the desire realm, the form realm, and
kalpa: An Indic unit of time measurement. A kalpa is an the formless realm, and corresponds both to destina-
incalculably long period of time spanning the creation tions of rebirth and meditative attainment.
and destruction of the universe.
sangha: The Buddhist monastic community.
karma: Literally “action,” though much more commonly
used to describe the entirety of the Buddhist view of sutra: A Sanskrit word used to describe a variety of religious
cause and effect. The Buddha stated that the causes, con- and non-religious writings, but most commonly used in
ditions, and rebirth that we encounter in the future are a Buddhist context to refer to the recorded discourses of
effects of our previous thoughts, words, and deeds. the Buddha.

nirvana: A state of perfect tranquility that is the ultimate Tathagata: One of the ten epithets of the Buddha. It means
goal of Buddhist practice. “thus come” and “thus gone.”

paramita: Sanskrit word meaning “to cross over,” denoting three thousandfold world system: The Buddhist cosmology
passage to the other shore of the tranquility of nirvana. containing an infinite number of worlds. Each world has
Spiritual success. at its center Mount Sumeru surrounded by seven oceans
realm: Used variously to describe several different Buddhist and seven rings of golden mountains separating them.
cosmological schemes. The “six realms of existence” Outside of this are four continents and eight subcontinents.
148 Glossary

Humans reside on the southern continent of Jambudvipa.

One thousand of these worlds constitute a thousandfold
world system. A thousand of these makes up a second-
Fo Guang Shan
order thousandfold world system. Then, when multiplied
International Translation Center
a thousand times further, this makes a third-order world
system or trichiliocosm, a universe of a billion worlds.
Fo Guang Shan International Translation Center is dedi-
Triple Gem: The Buddha, the Dharma, and Sangha. Referred cated to translating and distributing quality translations of
to as “gems” to indicate their great value, also called the classical Buddhist texts as well as works by contemporary
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awakened or enlightened one; the Dharma is the teach- Buddhism, and promote Buddhist writing which is acces-
ings imparted by the Buddha; and the Sangha indicates sible, community-oriented, and relevant to daily life. On
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World-honored One: One of the ten epithets of the Buddha. as requesting printed copies for you or your organization.